Thesis (D. Min.)--Bethel Theological Seminary, 1983. / Includes bibliographical references (leaves 173-178).

The Church Growth movement, originating with Donald McGavran in 1955 and popularised principally by C Peter Wagner since 1971, has influenced evangelical mission internationally. Though originating in the context of cross-cultural `missionary' work, it is perhaps now identified as a typically American approach, apparently relying on method and technique to accomplish its objective, which as the name implies, is the growth of the church, both locally and world-wide, since this is understood as the requirement of the `Great Commission' (Matthew 28: 18-20). The Salvation Army (founded 1865) has been in decline in Britain certainly since the Second World War, and probably since the 1930s. In 1986 the Army formally Espoused the Church Growth approach to mission. There has been little published research into the effectiveness of Church Growth methods, especially in the UK, despite voluminous outpourings of inspirational and motivational literature. Virtually the only test of the principles (Turning the Tide) was produced in 1981 by Paul Beasley-Murray and Alan Wilkinson, investigating the reliability of Wagner's` Vital Signs' in larger Baptist churches in England. This thesis follows Beasley-Murray and Wilkinson by testing the principles in the specific context of The Salvation Army in the UK. The approach adopted, a questionnaire survey with reference to statistical trends, follows the pragmatism of Church Growth itself, asking whether the approach works, rather than whether it is theologically sound, though such issues are considered where relevant. The opportunity has also been taken to consider specific Salvation Anny issues (uniform, music etc. ) and their effect on growth and decline. The work falls into four sections: - The Salvation Army; - The Church Growth Movement; - The Questionnaire Survey; - Conclusions and Recommendations.

Strategic level spiritual warfare has been an emerging trend within Evangelical missiology ever since C. Peter Wagner published his Spiritual Power and Church Growth (1986). The distinctive doctrines of Wagner’s SLSW are 1. The doctrine of territorial spirits, which entails the belief that powerful demons control specific geographical territories and its human inhabitants. Through a variety of spiritual warfare techniques such demons can be overcome. 2. The doctrine of territorial defilement. The assumption here is that a territorial spirit can only hold people in a location in bondage if it has obtained the legal right to do so because of sins and evils committed in that locality in the past. Identificational repentance on behalf of the people living in such territories removes the legal right of the territorial spirits. 3. The doctrine of Strategic Level Spiritual Warfare prayer. The underlying assumption is that territorial spirits can only be removed by means of aggressive spiritual warfare in the form of a variety of prayer and exorcism methods for dealing with territorial spirits. (4) The doctrine of territorial commitment. This doctrine justifies the exercise of spiritual power and authority by modern apostles in their communities. Wagner’s missiology has been largely shaped by the church growth movement. In his quest for better techniques to bring about mass conversions Wagner, impressed by the Latin American Pentecostal churches, embraced Pentecostalism and developed SLSW. However, a thorough biblical study demonstrates that SLSW is mostly unbiblical. A study of SLSW in Church history also demonstrates that SLSW was never accepted in orthodox Christianity. From a contextual point of view SLSW turns out to be a North American missiology with nationalist and political biases. Finally, when looking at the potential effects of a SLSW style missiology in the context of Malawi it emerges that Wagner’s SLSW is likely to reinforce rather than diminish the prevalent witchcraft fears in the Malawian society. At the same time SLSW tends to ‘demonize’ other cultures and thus hinders genuine contextualization. In the final analysis SLSW turns out not to be a commendable strategy for Christian Mission in Malawi. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)

Strategic level spiritual warfare has been an emerging trend within Evangelical missiology ever since C. Peter Wagner published his Spiritual Power and Church Growth (1986). The distinctive doctrines of Wagner’s SLSW are 1. The doctrine of territorial spirits, which entails the belief that powerful demons control specific geographical territories and its human inhabitants. Through a variety of spiritual warfare techniques such demons can be overcome. 2. The doctrine of territorial defilement. The assumption here is that a territorial spirit can only hold people in a location in bondage if it has obtained the legal right to do so because of sins and evils committed in that locality in the past. Identificational repentance on behalf of the people living in such territories removes the legal right of the territorial spirits. 3. The doctrine of Strategic Level Spiritual Warfare prayer. The underlying assumption is that territorial spirits can only be removed by means of aggressive spiritual warfare in the form of a variety of prayer and exorcism methods for dealing with territorial spirits. (4) The doctrine of territorial commitment. This doctrine justifies the exercise of spiritual power and authority by modern apostles in their communities. Wagner’s missiology has been largely shaped by the church growth movement. In his quest for better techniques to bring about mass conversions Wagner, impressed by the Latin American Pentecostal churches, embraced Pentecostalism and developed SLSW. However, a thorough biblical study demonstrates that SLSW is mostly unbiblical. A study of SLSW in Church history also demonstrates that SLSW was never accepted in orthodox Christianity. From a contextual point of view SLSW turns out to be a North American missiology with nationalist and political biases. Finally, when looking at the potential effects of a SLSW style missiology in the context of Malawi it emerges that Wagner’s SLSW is likely to reinforce rather than diminish the prevalent witchcraft fears in the Malawian society. At the same time SLSW tends to ‘demonize’ other cultures and thus hinders genuine contextualization. In the final analysis SLSW turns out not to be a commendable strategy for Christian Mission in Malawi. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)