The Celtic Way of Evangelism by George G. Hunter III

George G. Hunter III, the author of The Celtic Way of Evangelism, is a recognized professor at the Asbury Religious School of World Mission and Evangelism, where he has served for 10 years as a recognized professor. He served as a dean in the same school for over 18 years. He is a sought-after speaker and a worship leader and one of the best experts in evangelism and church growth in the country. He has composed more than twelve books, including Church for the Unchurched, How to Reach Secular People, The Celtic Way of Evangelism, Leading & Managing a Growing Church, Christian, The Apostolic Congregation: Church Growth Reconceived for a New Generation, Evangelical and . . . Democrat? and The Recovery of a Contagious Methodist Movement

Get Help With Your Essay
If you need assistance with writing your essay, our professional essay writing service is here to help!
Essay Writing Service

George G. Hunter III composed the book The Celtic Way of Evangelism, his motivation was to bring up that, while the consideration was paid to the Celtic Christians and it is merited, quite a bit of it neglects to perceive the genuine virtuoso of this antiquated type of Christianity. Celtic Christianity—the type of Christian Faith that thrived among the general population of Ireland amid, the Middle Ages—has picked up a lot of consideration of late. What numerous ongoing Christians don’t understand is that Celtic Christianity was a standout amongst the most effective evangelism parts of the congregation ever. The Celtic Church changed over Ireland from agnosticism to Christianity in a strikingly brief timeframe, and after that continued to send ministers all through Europe. The Celtic Way of Evangelism is a great book on the intensity of indigenous Evangelism and demonstrating by and by how much these Ancient Christians must show an individual who looks to get the message out of the gospel. George G. Hunter III

the objective for The Celtic Way of Evangelism is to inspire Christianity to reach the west once again.

Part one, “The Gospel to the Irish,” basically deals with Patricius (Patrick) and his bondage in Celtic Ireland, and how his evangelism later impacted his life. As per Hunter, “Patrick and his kin where “Britons,” one of the Celtic people groups then that occupied the British Isles (1).” In the section, George G. Hunter III portrays the Roman Church’s as the longing to “civilize” must come first. Hunter strikes diversely about the technique for Patrick’s main goal, which prompts the indigenization of the Gospel in the Celtic culture and in the Church. The framework of Patrick’s minister technique was “to have around twelve individuals, including priests, seminarians, laymen, and laywomen. His initial step was to build up and to establish a tribal settlement, and, he would pray for the sick and the possessed, the needy. Then, after sharing the gospel, he would present the gospel with creative means and establish a church for the priests to supervise it and ordain it and move to new areas to plant new churches (7-8).” Hunter also outlines the disagreement and resistance Patrick faced with the establishment of the Roman British Church die to the Missiological methodology of Patrick.

Part two, “New Kind of Community, A New Kind of Life,” is principally about how George G. Hunter talks about the significance and the procedure of what he calls The Celtic Monastic Communities. Hunter showed how his Celtic Monastic Communities were not quite the same as the Eastern-Influenced cloisters. Hunter quickly depicts “The Eastern monasteries are organized to protest, and to escape from, the materialism of the Roman world and the corruption to penetrate the pagan world and extend the church (16).” An extra essential component of these

communities were their relatively total lay nature, they were not managed by up-high Christians and they stayed in contact with the encompassing society.

Part Three, “To the Picts, the Anglo-Saxons, and alternate Barbarians,” is about how it portrays the Celtic mission of essential Celtic teachers after Patrick, for example, Boniface, Aidan, and Columbanus, to other beforehand unreached gatherings of individuals. George G. Hunter likewise portrays the difference between the Roman Church and the Celtic church coming about because of the Celtic preacher try to achieve land regions where the built-up Church was found. George G. Hunter accepts over this contention fundamentally concerns control and culture. To Hunter’s view, The Roman Church needed authority over everything as they considered themselves to be the genuine church and restricted the Celtic indigenization of the Church in nearby societies and would take part in less evangelism

Part four, “The Celtic Christian Community in Formation and Mission,” in this section it portrays the mission strategy outfitted towards the Celtic people group. George G. Hunter’s Main focuses concern the network part of the Celtic mission and the essential job of cordiality. As indicated by George G. Hunter, the profound searcher feels that he/she had a place with the Christian people group before he/she was welcome to trust in the gospel. In the book, George G. Hunter contrast this Celtic Strategy and the Roman evangelism of Patrick’s day with a portion of the present more current types of evangelism that tend in the first place the acknowledgment of the reality of the proposition. George G. Hunter trusts that in the 21st century “belief before belonging” to the Celts will turn out to be more overwhelming and a more evangelistic technique.

Part five, “How Celtic Christianity Communicated the Gospel,” Hunter clarifies how the Celts made their collaboration of the Gospel both alluring and effective. George G. Hunter utilizes remarks by acclaimed thinkers that would generally impact individuals when they heard the message. Hunter’s fundamental choice is that the validness of the Celtic social order and its clergymen joined with their perception of their target culture and use of appropriate messages about certifiable issues, made a seriously intense technique for conferring the gospel.

Part Six,” The Missionary Perspective of Celtic Christianity”, Hunter talks about the missiological ideas of indigenization and contextualization with respect to the Celtic preacher development. He plots the principle manners by which the Celtic church comprehended and used Celtic culture to convey and typify the Gospel. He likewise talks about religious and anthropological contrasts between the Roman and Celtic temples. Hunter’s stands out the Celtic point of view from the more “Imperialistic Methodology” of the Roman church which anticipated that proselytized societies would receive and adjust to Latin culture.

Part Seven, the ‘Celtic’ Future of the Christian Movement in the West” This last part wraps everything up by depicting some post-reconstruction and contemporary Christian developments that have used strategies with a fondness to those of the Celts. Hunter’s dispute, and obviously, the ramifications of the entire book, is that as the congregation tries to proselytize again the West, it will discover viable models, motivation and standards from the Celtic church’s initial evangelization of Europe.

This book The Celtic Way of Evangelism it draws a general opposition between the Roman and Irish systems for evangelism in early Christianity (St. Patrick plainly being a legend of the last method). This is an uncommon book that enough raises basic issues about how we people evangelize in the West. Hunter’s strength in this book is a perfect instance of the qualification among master and learner Celtic examinations. With all due regard, the author eliminates any confusion regarding his nonappearance of capacity in numerous things Celtic, anyway, this isn’t an enabling piece of reliability concerning the practical usage of his book. One of the weakness is, after absolutely recognizing the traits of the gospel contextualization Patrick and his supporters accomplished, he rather uncritically recognizes the congregation as a model of giving system through a pile of undertakings. It was not seen that in the model he waited for example of community is the path in America, the typical immense church is gone to by workers, not the close-by neighborhood. People in America drive by a couple if relatively few neighborhood places of love to go to the enormous church with the undertakings. I was astonished Hunter didn’t get this irregularity after decisively perceiving the social movements that the Celtic way is so appropriately fitted to invade. I trust that George G. Hunter accomplished his motivation of the book and what he proposed for us to comprehend through this book The Celtic Way of Evangelism. This book left me on various questions about evangelism, and what we can do!

 

 

The Celtic Way of Evangelism, 10th Edition: How Christianity Can reach the West… Again. By George G. Hunter, Abingdon Press; 10th Revised edition (October 1, 2010). 144 pages. Paperback. $16.94