Manifold Witness Book

This book is a discussion of truth, focusing on a look at the plurality of truth within the Christian church. Why is there such diversity and difference among Christians? Why are there so many denominations? Franke asserts in the first chapter that we cannot effectively address religious pluralism without looking at pluralism in the Christian church first (5). The thesis of the book is that Christian faith is "inherently and irreducibly pluralist" (7). In other words, diversity and denominations are not a problem to be overcome, they are part of God's intention. Franke is quick to assert that this does not mean anything goes, indeed, some forms of Christian faith are inappropriate to the point of no longer being called Christian. This is an important point to make for those who would say that Franke's thesis leads to all-out relativism.

In chapter two Franke argues in a postmodern vein that all facts are interpreted, knowledge is never simply objective, and truth is always formed in particular situations. This does not mean there is no ultimate truth, though it does mean that only God possesses this ultimate truth (truth with a capital T). From this, all human knowledge is due to the infinite's God's accommodation with finite humans (grace). Our limitations should lead us to humility in pronouncing truth, always aware that we are not all the way to ultimate truth.

When Christianity enters a culture, the faith is shaped by the culture in order to be understood by that culture while at the same time the culture is changed by the gospel. Both of these things exist in tension. Thus, there is no pure gospel separate from culture. Those who think there is are simply blind to the ways their own culture has shaped their view of the gospel. Yet in this we ask, what holds the diverse Christian communities of various cultures together? The answer Franke gives, borrowing from missiologist Andrew Walls, is ultimate significance of Jesus Christ and mission to others in his name (24-25).


Franke goes on to look at the importance of tradition and the emerging church (chapter 4). He argues that for Christians truth is a person, Jesus Christ, rather than any sort of abstract philosophy (chapter 5). Because Christian truth is rooted in Jesus Christ, we are led to the doctrine of the Trinity. This Christian idea of the identity of God, rooted in scripture, supports the thesis that Christian truth is inherently plural. The one God who exists as three persons: Father, Son and Holy Spirit. From all eternity, then, God has existed in an active relationship of three persons (chapter six). This means that God is inherently social (relational) and missional (God is both sender and sent in the work of Jesus and the Holy Spirit).

Franke spends a few chapters (7-9) on revelation and scripture. Scripture is revealed to particular people in certain times; its diversity (such as the fact there are four separate gospel accounts) supports the plurality of truth thesis. Because scripture is diverse, Franke argues, truth faith is meant to be pluralistic. Again, diversity in the Christian church is a good thing.

Some of the most thought-provoking chapters come as Franke discusses the importance of the Other (chapter 10). When specific cultural contexts dominate the theological discussion, the voices of those who do not accept these cultural assumptions are marginalized. The dominant culture is seen as leading to a universal gospel, so those who do not subscribe to these assumptions are often seen as unfaithful to scripture (p. 92). A strong diverse theology must overcome this and listen to the voice of the Other. Franke uses the theology of James Cone ("Black Theology") as an example here. The church is strengthened when all theologies are given a hearing and a voice. From this, he moves on to look at deconstruction, a dirty word to some, but a concept which he argues is essential for Christian theology (chapter eleven). Since the church must always be reforming, deconstruction is necessary. Franke emphasizes self-criticism, the critique of "our tradition rather than the tradition of others" (109). He admits he is often harder on his own heritage as he should be, because this is consistent with how Jesus handled his own traditions. Deconstruction and self-critique are necessary as the church moves forward in history, never complete (never possessing God's ultimate, capital T truth), but moving toward God's purpose through Jesus by the power of the Holy Spirit (110).

In the end then, theology is a contextual discipline. The goal is to discern between legitimate and illegitimate ways the gospel is enculturated; this is done by always returning to Scripture. This is also done by listening to the often marginalized other, for in the plurality of Christian voices theology is stronger. Finally, Franke asks that if the church is characterized by plurality and diversity, then how do we understand the unity of the church Scripture demands (chapter 13). This topic was briefly discussed early in the book and gets fuller discussion here. Franke says that unity does not come by all Christians believing the exact same things. Rather it comes from a common mission (though even here, this mission is conceived and looks differently in different places). Yet even in diversity, the mission has always centered in general on liberation of the oppressed (Luke 4) and evangelism of the lost (Luke 19). Second, unity is found in the person of Jesus Christ. In the end, Franke asserts an interdependent particularity: we need each other in our diversity.

This book is superb and a must-read for Christian leaders. Franke's arguments are concise and strong. He will probably not convince all, but this book should at least be fodder for discussion among many Christians.

McLaren's forward noted that some will conclude from this book that Christians like Franke do not believe in truth. Perhaps this is true, but let the book do that on its own. McLaren practically calls out those who are already predisposed to disagree. Thus, when they read this book they will be put on edge by some of McLaren's words before they even get to Franke's arguments. It is just one paragraph in the forward, but it seemed unnecessary.

I wonder what Franke would say about the often violent confrontations between Christians throughout history. Obviously, few Christians have agreed that diversity is a good thing; instead the solution was often either war or excommunication. Perhaps Franke is correct in his arguments (and I think he is). But few have come to these conclusions before, which is a topic to be addressed. If diversity is so great and is God's intention, why hasn't the Christian church seen this more often?

Along with that I would be interested in Franke's explanation for how such Christian pluralism grows up in the real world, especially within the same culture. For example, in the 1500s the Reformation spawned many diverse Christian groups. I suppose the answer would be that the uniqueness of Luther, Calvin, Menno and others led to these unique, diverse, local theologies. Again, I wonder how this plays out in the real world where two Christians growing up in roughly the same culture and context come to different views.

Finally, and I suspect Franke intentionally does not go this direction, but how do we know which forms of Christianity are illegitimate? Franke says there are some, and he does say that mission and Christ are the two things that unify the church. Maybe I too much want it spelled out for me, but I wonder then what groups would fall outside? Along with that, how is unity possible with people who do not believe that the church is united on only those two things? For example, I may feel that even in our disagreements, I can call the Fundamentalist my brother in Christ. But is there unity if he refuses to call me so? I hope this work helps the diverse Christian church move towards greater unity; I hope it does not simply preach to those who already agree.

Overall, a great book that will cause me to think and rethink often! Highly recommended!