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The Celtic Way of Evangelism: How Christianity Can Reach the West...Again Paperback – Feb 15 2000

4.3 out of 5 stars 18 customer reviews

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Product Details

  • Paperback: 144 pages
  • Publisher: Abingdon Press (Feb. 15 2000)
  • Language: English
  • ISBN-10: 0687085853
  • ISBN-13: 978-0687085859
  • Product Dimensions: 21.9 x 14.2 x 1 cm
  • Shipping Weight: 358 g
  • Average Customer Review: 4.3 out of 5 stars 18 customer reviews
  • Amazon Bestsellers Rank: #273,628 in Books (See Top 100 in Books)
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Product Description

About the Author

George Hunter is Distinguished Professor, Emeritus of Asbury Theological Seminary s School of World Mission and Evangelism, where he served as Dean for 18 years and Distinguished Professor for 10 years.He served as the founding dean of Asbury's E. Stanley Jones School of World Mission and Evangelism. A sought-after speaker and workshop leader, he is one of the country's foremost experts on evangelism and church growth.He has written over a dozen books, including, How To Reach Secular People, Church for the Unchurched, The Celtic Way of Evangelism, Leading and Managing a Growing Church, Radical Outreach: Recovering Apostolic Ministry and Evangelism, Christian, Evangelical and . . . Democrat?, The Apostolic Congregation: Church Growth Reconceived for a New Generation, and (forthcoming) The Recovery of a Contagious Methodist Movement all published by Abingdon Press.LONGER BIO: George Hunter is Distinguished Professor, Emeritusof Asbury Theological Seminary s School of World Mission and Evangelism, wherehe served as Dean for 18 years and Distinguished Professor for 10 years. Previously, he served a county seat town church in Florida and a congregation of West Indian people in Birmingham, England. He taught evangelism at S.M.U. s Perkins School of Theology and then served as United Methodism s executive for evangelism. His writing, teaching, consulting, advocacy, and ministry are recognized nationally and globally. Born in 1938 in Louisville, Kentucky, Hunter was afflicted with the full name of George Gill Hunter III. His friends call him Chuck, a lifetime nickname. Chuck is a former high school and college baseball player, and later competed as a fastpitch softball pitcher and a weight lifter. He still pumps iron and recently became a Certified Fitness Trainer. He has also returned to his adolescent interest in Magic, especially Mental Magic.Hunter s research and writing often focus on apostolic ministry and communication with the West s growing numberof secular people who have no Christian memory. His teaching ministry has engaged a full range of denominations in the USA and churches in many other countries including Canada, Mexico, Bolivia, South Africa, Japan, South Korea, Malaysia, England, Australia, New Zealand, Romania, Russia, Moldova, and Brazil. He has written over a dozen books including, How To Reach Secular People, Church for the Unchurched, The Celtic Way of Evangelism, Leading and Managing a Growing Church, Radical Outreach: Recovering Apostolic Ministry and Evangelism, Christian, Evangelical and . . . Democrat?, The Apostolic Congregation: Church Growth Reconceived for a New Generation, and (forthcoming) The Recovery of a Contagious Methodist Movement all published by Abingdon Press.

George Hunter was educated at Florida Southern College, Emory University, Princeton Theological Seminary, andNorthwestern University (Ph.D.) He is married to the former Ella Fay Price, and has three children-- Gill, Monica, and Donald, and two grandsons Simeon andAbram. He is an ordained ministerin the Florida Conference of the United Methodist Church, and served as adelegate to his Church s 1984 and 1996 General Conferences and to the 1984,1988, 1992, 1996, 2000, and 2004 Southeastern Jurisdictional Conferences.

Hunter received the UnitedMethodist Council on Evangelism s Philip award for leadership inEvangelism. He served as presidentof The Academy for Evangelism, and later received the academy s Charles G.Finney award for scholarship in Christian Evangelism. He served as president of The American Society for Church Growth, and later received the Society s Donald McGavran award for leadership in Church Growth.Hunter continues as part-time Distinguished Professor of Evangelization in Asbury s School of World Missionand Evangelism, which educates missionaries, pastors, scholars, evangelists, trainers, church planters, lay leaders, change agents, and national church leaders for the Christian mission.The school, named for E. Stanley Jones, was the first to declare North America and Europe as among the world s mission fields and to feature thisperspective within its curriculum.The school offers several degree programs, including a Ph.D. Hunter claims, More can now be known about how to engage pre-Christian people and spread the gospel than we have ever known before. Churcheswho love God with their minds, as well as their hearts, can experiencecontagious Christian movements in their communities. --This text refers to an alternate Paperback edition.

Customer Reviews

4.3 out of 5 stars
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Top Customer Reviews

Format: Paperback
This book is part history and part "how-to." There is a lot of good historical information in a very short space on Patrick and some of those he influenced. If, like me, all you knew about Patrick was that he had something to do with the Irish people, wearing green and shamrocks, then this book will introduce you to the real reasons for Patrick's fame - his bold missionary ministry to the Irish.
As far as the how-to's go I think the gist of the book can be summed up in a little summmary table that Hunter gives contrasting what he believes is the Celtic Way vs. the Roman Way. The Roman way said that a person has to believe before they can belong. The Celtic way said that a person must belong in order to believe. Therefore, the Roman process of evangelism was 1 - Preach the Christian messsage, 2 - Call to a decision for Christ, 3 - Invite into the fellowship of the church. In contrast, Hunter says that the Celtic was is to 1 - Invite the unbeliever into the community, 2 - Engage them in ministry and conversation - a kind of conversational evangelism focusing on answering the questions of the unbeliever rather than pushing them along a predetermined path or presentation, and 3) Invitation to commitment to Christ and the ministry of the community. Hunter says that, in the Celtic community, "seekers" often came to Christ in a matter of days or weeks as a result of participating in the life of the Christian community.
Hunter suggests that our evangelistic methodology today looks more like the Roman way and that we would be well advised to adopt the Celtic way. As evidence he cites some of his own research showing that most people who do come to Christ come to Christ along a more "Celtic" path - i.e.
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By A Customer on July 4 2002
Format: Paperback
I would have given this book a higher rating had it not claimed to be the "celtic" way of evangelism. Hunter presents excellent concepts for evangelism but his study of the celtic church is unimpressive. He argues that there was a contrasting view of Roman vs. Celtic ways of doing things yet many of his examples of how "Celtic" monastaries would have done things are drawn from the very "Roman" rule of Benedict.
He also accuses the "Roman" wing of the church imposing her liturgy on the Celtic churches around the 5th Century. Sure, the tonsure and dating of Easter were brought in but this was quite a while before a standard liturgy was imposed throughout Europe. Check out the Gallican Liturgy and Stowe Missal. I get the impression that the author drew examples from some stories about St. Patrick and ideas of modern authors to back up his own ideas of evangelism. I appreciate his understanding of theories and theology of evangelis, I just don't see how it is based on solid study of the Celtic church.
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Format: Paperback
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In The Celtic Way of Evangelism, George G. Hunter III explores the spiritual landscape which made Patrick's Ireland (and my local pub) a ready recipient of God's grace. Hunter, dean of the E. Stanley Jones School of World Mission at Asbury Theological Seminary, developed his view of relational evangelism in an environment not unlike my own. He learned that "stained-glass jargon" doesn't play well on the sands and surfboards of muscle beach. ...Perhaps that is why Hunter's perspective of Celtic Christianity resonates so strongly.
Hunter's retelling of the story of Patrick the Precedent Postmodern provides an able framework for understanding the possibilities and priority of mission. Patrick's own spiritual quest, including rejection of his father's religion and discovery of truth in the midst of brokenness, is of foremost and foundational importance. A Briton, Patrick was captured as a teenager by pirates and enslaved in Ireland. During his time as a cattle-herder near the turn of the fifth century, Patrick experienced three transformations which would equip him in his calling. First, he experienced the truth of an intimate relationship with Jesus. Second, he learned who the Irish people were, of their customs and culture. Third, he grew to have genuine love for his captor-brothers. These experiences reflect the three conditions for dynamic and convincing communication found in Aristotle's Rhetoric. Patrick's personal conversion gave him ethos, his understanding of the Celtic people provided pathos, and his love for his captors was his logos.
Patrick was freed from his seminary of servitude after six years, but returned as a missionary nearly three decades later still with this passion within.
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Format: Paperback
At midnight on each of the past three St. Patrick's Days, I've stood at the hearth at the local pub and recited before the fire "The Breastplate of St. Patrick." Patrick's professional hope of "Christ with me, Christ before me, Christ behind me, Christ within me, Christ below me, Christ above me" and the extended shield of the Irish saint's faith has called me to a resonance which demands more than pedestrian acquiescence. Indeed, the very reason I began to frequent the pub is found in Patrick's philosophy of mission: to dwell among those who are yet to receive Christ, to know them and to know God's call within them. As a conservative evangelical minister, my tendency toward pubbing was not expected nor easily accepted. Yet it was because of that very reason -- my immersion in the evangelical subculture and my easy residence within the artificial boundaries of religion -- that I was compelled to the neighborhood pub.
I realized one day that my circle of friends was centered around those who had experiences quite similar to mine, and faith commitments which had become nice and moral but routine and unremarkable. How could I ever hope to win others to faith in Christ if everyone with whom I was close was convinced they already had all the answers? God's missioning call demanded more of my inner circle, so rather than have my acquaintances change, I changed my acquaintances. Since that time, I've performed three pub weddings (including one at the bar, one at the beach and another on a boat), participated in St. Patrick's Day Mass, enjoyed hundreds of boxty potatoes, endured a great deal of Celtic music, and become table-mates with whiskey priests. I've also seen several "pub people" make life-affirming decisions to follow Jesus. Indeed, these have become some of my most steadfast friends.
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