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De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century

Worldview: Vital for Mission and Ministry in the 21st Century

least displayed, an inability to face such changes. By Paulo De Oliveira The purpose of this article is to raise awareness and encour- age dialogue among Adventist scholars and about As mission and ministry move the importance of the worldview into the twenty-first century in doing ministry and mis- it is becoming clear that the sion in the twenty-first century. challenges and in The Adventist emphasis on cog- technology, transportation, com- nitive and behavioral munication, and the philosophic change instead of working for deep postmodern condition is forever changes in worldview assumptions changing the landscape of the and allegiance is not very effective ’s societies. The question when working with postmoderns. that remains to be answered is Adventists need to understand whether Seventh-day Adventist and practice the art of communi- ministry and mission has the cating to produce transformation ability to adjust quickly enough at the worldview level. Movement in the face of such challenges forward toward this new to take full advantage of the of ministry and mission will be opportunities that come with rooted in divine through them. Until now, the Adventist biblical studies but also will in- paradigm for ministry and mis- clude work to understand the sion has often overlooked, or at human context through human studies (figure 1). Paulo De Oliveira The church is in some places is the senior pas- already reacting to this new tor of the Progres- emerging . Some excellent so multi-church district in Belo suggestions have been offered Horizonte, Brazil. that are beginning to bear fruit here and there. For example, the development of missional churches has changed some con- gregations’ self- as Published by Digital Commons @ Andrews University, 2009 1 22 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 to their very purpose for The origin of the English word (Webber 2001:20 and Stetzer “worldview” is from the German 2006:161-169. For a similar read- word Weltanschauung, a word justment of focus among Seventh- that was coined by Emmanuel day Adventists towards [or back] Kant in 1790 (Kant 1987:111- to missions see Knight 1995 and 112). Ever since it has been the Oliver 1989). object of in both the This article suggests a para- secular and Christian world. digm shift for Adventist ministry was the earliest dis- that will encourage the church cipline to reflect upon worldview. to deal with worldview level com- Antony Flew, defining Weltan- munication and transformation schauung, affirms that the “term instead of emphasizing cogni- is applied to a philosophy affecting tive knowledge and behavioral the practical (as opposed to purely change. Hopefully this article will theoretical) attitudes and beliefs contribute to the ongoing dialogue of its adherents” (Flew 1979: s.v. for this emerging framework for “Weltanschauung”). Although Adventist ministry and mission coined by Kant, who apparently around the globe. I begin with used the term only once (Naugle a brief of the worldview 2002:59), the real metamorphosis concept in order to show readers of the term took place later with its importance in many academic Friedrich Wilhelm Joseph von disciplines. Schelling who shaped the concept into a more accurate definition as A Brief History of the “a self-realized, productive as well Worldview Concept as conscious way of apprehending Worldview as a concept is and interpreting the universe of found in several areas of study. ” (Heidegger 1982:4).

Figure 1. Missional Ministry. https://digitalcommons.andrews.edu/jams/vol5/iss1/3 2 Journal of Adventist Mission Studies 1/2009 23 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century When the term moved from provide a complete worldview, for philosophy to the natural he assumed that psychoanalysis the inquiry shifted from abstract should accept the scientific one and thoughts to questions (Freud 1980:158) while Carl G. on . The first to focus Jung proposed five relationships in this way was the Jewish-Hun- between psychotherapy and garian scientist worldview (Jung 1966:76-78). As followed by Thomas Kuhn and his for , people such as Peter paradigm (see Kuhn Berger, Talcott Parson, Thomas 1996). Thomas Kuhn recognized Luckmann, Karl Mannheim, and that the objective world that is others have provided some useful thought to be out there by sci- about the topic, even ence is actually partially shaped though other terms are utilized to by the scientific mind conducting refer to what we are here calling scientific research. In the same worldview. Terms such as ideol- fashion, Ruth Benedict stated ogy, social frameworks, back- some fifteen years before Kuhn ground assumptions, ,

Terms such as , social frameworks, background assumptions, paradigms, etc., are linguistic differen- tiations of a similar subject.

that worldview or “custom,” as etc., are linguistic differentiations she called it, “did not challenge of a similar subject. the attention of social theorists Despite many contributions because it was the very stuff of for worldview studies from these their own thinking: it was the lens areas of inquiry, the field of cul- without which they could not see tural has provided at all” (Benedict 1934:9). the framework most helpful for The social sciences deal with the current dialogue concerning things related to human worldview in missiology. From of behavior such as the human anthropology worldview migrated psyche (psychology), society into mission studies as well as (sociology), and (anthro- into other branches of . pology). Worldview has been the The term has now become a “buzz” concern for psychologists in ar- word and is widely used and some- eas such as development, misused for a lack of under- trauma, , and the like. standing. Hopefully, the following For example, Sigmund Freud discussion will correct some of the denied that psychoanalysis could misunderstandings. Published by Digital Commons @ Andrews University, 2009 3 24 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 Toward a More Accurate “culture.” For those that do not View of Culture display such characteristics, one One of the ways to begin the would refer to them as sem cultura, quest to understand worldview is or a person who has no “culture” to understand culture. However, at all. In this sense, we equate any attempt to study culture will culture to the behavior of the rich face many obstacles to find con- and educated and marginalize the clusive agreement on terms and poor and oppressed. A for until 1990 “there with such a poor understanding of exists no single textbook that culture may develop an of brings together examples of lead- superiority toward non-Western or ing work” in the field of culture non-Westernized , viewing studies (Alexander 1990:vii). them as inferior. Some even as- To have an accurate under- sume that missions is a movement standing of culture is very im- from the superior to the inferior, portant for missionaries. Thus, from the sophisticated to the wild, Van Rheenen was led to propose and from the Christian to the pa- a “Theology of Culture” (Van gan. A balanced view of culture Rheenen 1997:33) because “ul- by missionaries and an under- timately, missions seek to bring standing of worldview depends every aspect of culture under the on understanding the concepts of rule of ” (1997:38). It is true cultural dimensions. that a poor conceptualization of culture has led to cross-cultural Cultural Dimensions and Hiebert presents three dimen- in the past. And as the world sions of culture: ideas, , increasingly becomes culturally and values (Hiebert 1985:30). The diverse, successful missions in Cognitive Dimension is the shared the twenty-first century will be knowledge of a society providing largely defined by the missionary the “conceptual content” for cul- understanding of culture. ture, informing people about what is real and what is not (1985:30- Popular View of Culture 32). Different cultures will use The word “culture” has often different ways to preserve cultural been used to indicate an attitude knowledge such as books, stories, or behavior of the rich and elite proverbs, , etc. Adventist (Hiebert 1981:367), and often missionaries need to be aware refers to certain personal aspects of this dimension for contextual- such as cordial behavior toward izing the gospel message. In one others (“a gentleman”), prefer- culture the gospel may be commu- ence for classical , knowing nicated through lectures, but in and practicing rules of . another one it may be necessary In Brazil, for instance, one would to use dramatization and music. refer to a person with such attri- A second dimension is the Affec- butes as culto, or a person who has tive Dimension that deals with https://digitalcommons.andrews.edu/jams/vol5/iss1/3 4 Journal of Adventist Mission Studies 1/2009 25 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century cultural feelings and has to do view as it relates to Adventist with people’s “notion of , missions: (1) all cultures are valid tastes in food and dress, likes ways of living for the members and dislikes, and ways of enjoy- of the given culture; (2) cultures ing themselves or experiencing must not be compared in terms ” (1985:32-33). This dimen- of better or worse, but in terms sion plays a major part in church of diversity in ways of living; (3) . This is the dimension people all cultures must be appreciated; use for their preferences in areas (4) cultures are not neutral, they of music or styles. all have good and that must and preference is firmly linked be checked against the standard to our cultural context in history of Scripture; (5) as we approach more than to logical reasoning. different cultures we must under- The last dimension is the stand that God has been active in Evaluative Dimension that pro- that culture before the arrival of vides evaluative service to the the missionary; (6) culture is the other dimensions of culture in context where missions happen;

Worldview is the silent force that ex- plains, gives meaning, and evaluates in order to produce behavior. . . . Human beings are captives to their worldview.

terms of true or false, judging (7) culture is the place for a theol- emotional expressions, and re- ogy in ; (8) cultures are viewing values to determine right not to be replaced or rejected but and wrong (1985:33-34). embraced and shaped according to Scriptures; (9) all cultures Defining Culture can contribute to a dialogue on As a basis for understanding biblical ; and (10) worldview, culture must be accu- no culture should be viewed as rately understood as “the more or the Christian default culture or less integrated of ideas, as superior over other cultures feelings, and values and their (figure 2). associated patterns of behavior and products shared by a group Understanding Worldview of people who organize what Worldview is the silent force they think, feel, and do” (Hiebert that explains, gives meaning, 1985:30). This definition implies and evaluates in order to pro- some of the ground rules for mak- duce behavior. It is fair to say ing the case for studying world- that human beings are captives Published by Digital Commons @ Andrews University, 2009 5 26 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 to their worldview. It is, however, in discovering, analyzing, and a very complex and abstract hopefully changing worldviews. concept in human studies and is difficult to grasp. Worldview of Worldview is not something that one can sit Worldviews are invisible, ab- down and write a list about one’s stract concepts about the world own worldview assumptions located in a hidden dimension and premises. They are neither of culture that are made visible clearly perceived nor rapidly through external manifestations recognized. such as behavior and speech. Worldview, as the deepest level Differentiation must be made of culture, has several character- between worldview assumptions istics and functions. Before one and worldview. Assumptions can understand worldview and are single propositions about the know how to analyze it, it is im- world that are to be understood portant to understand its nature, as “statements about a per- characteristics, functions, and ceived , based on the how worldview impacts people as of a particular culture” (Bradshaw they process a cultural event as 2002:18). Worldview is the totality it passes through the cognitive, of one’s worldview assumptions. affective, and evaluative filters. Both dimensions are important in This process is very important discovering cultural propositions to understand since behavior is and producing changes. Mission- the outward visible manifestation aries have the goal to produce of worldview assumptions and is worldview level change. To be able also the process missionaries use to recognize and analyze world-

Figure 2. Levels of Culture. Source: Class notes, Applied Missiology for Pastors, Andrews University, Berrien Springs, MI, Fall 2004; and Hiebert 1997:84. https://digitalcommons.andrews.edu/jams/vol5/iss1/3 6 Journal of Adventist Mission Studies 1/2009 27 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century view assumptions, evaluate them is given by Kraft that postulates (in the light of Scripture), and pro- that “money and/or material duce changes toward a biblically possessions are the measure of shaped worldview, one needs to success” (Kraft 2008:254). A understand both the inside and worldview theme will have subse- outside aspects of worldview. quent assumptions related to the theme. These sub propositions Inside Outlook are called subthemes, and a third To look at worldview from the level of worldview assumptions inside outlook is to recognize or are paradigms. Figure 3 can help to read worldview assumptions. us to perceive how worldview Three levels of assumptions help assumptions work to prescribe to perceive worldview “functioning values, beliefs, and behavior. internally as parts of worldviews” Readers should be advised (Kraft 2008:252) and as the major that worldviews are not stable internal mechanisms of worldview. and neat ideas. Themes, sub- By discovering worldview themes themes, and paradigms are di- missionaries can understand be- dactic ways to make worldview

Worldviews are not stable and neat ideas. Themes, subthemes, and para- digms are didactic ways to make world- view understandable.

havior and analyze a given culture understandable. Other catego- by comparing the theme to Scrip- ries can be detected. ture in order to define what needs to be dealt with in that culture to Outside Outlook transform it towards a biblically The above categories help us shaped worldview. to look from the inside outlook The first level of worldview of a worldview. Single worldview assumptions consists of themes. assumptions and premises all This concept was developed to together will form what Hiebert indicate “a postulate or position, calls cultural integration (Hiebert declared or implied, and usually 1985:42). The collection of these controlling behavior or stimu- assumptions and premises about lating activity, which is tacitly reality forms a worldview which is approved or openly promoted in the outside outlook of a worldview a society” (Opler 1968:198). As (see figure 4). Therefore, when one an example, a of a talks about an American world- North American worldview theme view, one is making reference to Published by Digital Commons @ Andrews University, 2009 7 28 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 the constellation of assumptions worldview assumptions are not of the individuals inside the reasoned out, it seldom occurs United States’ culture. to the members of a culture that there are people who have differ- Characteristics of Worldview ent assumptions. People assume There are five main charac- that their reality is universal, and teristics of worldview that are as that everyone their lives in important as its nature (see Kraft the same way they do. This char- 1996:55-58). First, worldview as- acteristic is responsible for many sumptions are not “reasoned out, cultural clashes and much stress. but assumed to be true without Lastly, people and worldview prior proof.” Second, worldview function together. Worldviews are assumptions provide people with tools humans use to make sense interpretative cultural lenses of the world and derive meaning and that shape the way for their existence. To talk about they perceive the world around cultural structure (worldview, be- them and interpret it. Third, liefs, and values) is to talk about people will organize their lives in a person who does things. terms of worldview assumptions Worldview serves people in as integrated wholes, which will different ways. Didactically, the seldom be questioned unless various ways are called functions something occurs that cannot be of worldview. easily harmonized. Fourth, world- view differences are the most Functions of Worldview difficult situations to deal with There are many worldview when different cultures come in functions, but four of them contact with each other. Because people use on a daily basis. The

Figure 3. American Worldview Theme, Subtheme, and Paradigm. Source: Kraft 2008:254. https://digitalcommons.andrews.edu/jams/vol5/iss1/3 8 Journal of Adventist Mission Studies 1/2009 29 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century first is . This func- or less accurate pictures of the tion supplies people with cogni- world, “images that mirror the tive material to create a world” (Kearney 1984:5). These of that supports a very images, although not totally people’s system. Different accurate, are used to guide ac- worldview assumptions lead to tion. A fourth worldview function different conclusions about the is to monitor change. Worldview same because data is is composed of dynamic as- explained differently. This func- sumptions that are constantly tion provides emotional stability confronted and challenged by and comfort. A second function new information and is validation/evaluation. This is coming from one’s own culture or the function people use to evalu- from other cultures. These new ate experiences. It is important to assumptions may be contrary to understand that, in doing mis- an existing assumption or just sion, the most important reality slightly different. In both cir- is not the missionary’s but the cumstances, when a worldview is people’s view of reality since they challenged, instability is created are constantly evaluating and at the worldview level, produc- prescribing meaning in order to ing discomfort. This tension will make sense of what is happening. disrupt the worldview task of in- A third function is integration. tegrating culture. Thus, because Worldview integrates culture as of the internal contradiction, re- a whole. “It organizes our ideas, lated worldview assumptions will feelings, and values into a single be used to produce an explana- overall design” (Hiebert 1985:48). tion that evaluates and validates It creates images which are more one or the other assumptions

Figure 4. Constellation of Assumptions and Premises Equal Worldview. Source: By the author.

Published by Digital Commons @ Andrews University, 2009 9 30 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 with the intention of reducing the hopefully enabling readers to see tension and discomfort. The final worldview at work as it shapes product of this process may be reality and prescribes behavior. a gradual change in worldview. Many people, however, may never Worldview at Work be aware of the worldview trans- As presented above, cultures formation that took place. may be divided into three di- The discussion so far has pro- mensions, namely, cognitive, vided the reader with fundamen- affective, and evaluative. In tal information to understand the figure 5, these dimensions are working of worldview within a placed in a three-dimensional culture as it prescribes meaning image with the worldview as the and determines personal behav- foundation of culture. In short, ior. Cultural behavior or products external events are experienced will always be a reaction to a real- by a person simultaneously ity perceived, namely, an external through the two dimensions of stimulus. The reality perceived (beliefs) and will be filtered through worldview (feelings). Cognition checks if

The reality perceived will be filtered through worldview lenses that will shape what is seen.

lenses that will shape what is be- what has been experienced is ing seen. This process in accordance with the estab- is fundamental to understand- lished assumptions; affection ing human behavior, which is will react based on the feelings the material missionaries will perceived by the . If use to hypothesize in worldview the perceived experience agrees analysis. This process is repeated with the established worldview thousands of times every day as assumptions, the dimen- people react to external stimulus. sion will experience certainty; The is the visible manifes- but if the perceived experience tation of a person’s worldview. disagrees with the worldview Thus, by learning to recognize , instability and discomfort and biblically shape a person’s will be the reaction. These two worldview missionaries may dimensions communicate their permanently change behavior information to the third level of toward Christian behavior. culture (evaluative) which will The basic information so far evaluate if what is experienced will be harmonized in one model, is valued and at what level of https://digitalcommons.andrews.edu/jams/vol5/iss1/3 10 Journal of Adventist Mission Studies 1/2009 31 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century priority or . Based on the view of the world. Despite cul- communicated information, the tural differences, the worldview person will make a decision that of any given culture defines real- will generate a behavior or a cul- ity and has the responsibility to tural product. explain and evaluate events by The intention here is to paint the established worldview pre- a picture of the filtering process. scribed by a particular culture When a person acts, the result to the individual. Therefore, be- of the person using worldview to havior, in all its formats, is the interpret, assign meaning, and external manifestation of the then prescribe adequate respons- deeper worldview assumptions es is seen. The adequate response and premises. is manifested in a behavior or As the deepest assumptions cultural product that reflects the about reality, worldview should process and the worldview level. be the focus of any mission. Therefore, worldview is the basis Mastering the message or tools for behavior (act or speech). of mission is not enough to Beyond prescribing behavior, produce deep changes in al- worldview assumptions are the legiance. A classic example is very propositions about real- Paul and Barnabas’ visit to ity that define our relationship Lystra (Acts 14:8-20). The mes- with others. These proposi- sage and the were in- tions, mostly shared through terpreted according to the local ontological narratives, are taught cultural worldview. The result through a process of interaction was catastrophic for the gospel between the Self and the Others, and for the mission of Paul and forming a more or less coherent Barnabas in that city. There is

Figure 5. The Dimensions of Culture at Work. Source: Hiebert 2008:26. Published by Digital Commons @ Andrews University, 2009 11 32 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 no subsequent story of the same may be rejection, distortion, or nature, which may indicate that inappropriate understanding of they learned that people will in- the gospel message as well as terpret events according to their other problems such as equat- own worldview. ing cultural aspects with biblical The discussion so far makes revelation and the like. the point that in doing ministry A word of caution is due in and mission the perceived reality dealing with worldview analy- of the people is what counts in sis. To study another culture’s trying to communicate and pro- assumptions is to expose one’s duce Christian transformation own culture. It is like holding cross-culturally. up a mirror that enables people to see their own assumptions, Worldview Analysis prejudgments, and flaws. When It is my firm belief that the -fi dealing with worldview analysis nal purpose of Adventist mission the first worldview to be analyzed is to create a biblically shaped is one’s own. This process may worldview in any given cultural be painful but necessary in order

The final purpose of Adventist mission is to create a biblically shaped worldview in any given cultural context.

context. In order to accomplish to check the missionaries’ own this purpose missionaries need culture. Worldview analysis is to more than understand world- a search for cultural meaning view concepts; they also must (Geertz 1973:5) and not rigid be able to analyze and biblically cultural . These meanings shape cultures. In terms of mis- of one’s own worldview provide sion, awareness of one’s own a system that will be reflected worldview and others’ worldview in one’s values and behavior is as essential as having biblical (Kwast 1981:364) as one enters or theological knowledge. There in direct contact with the people is a reality that “outsiders consis- one wants to biblically shape. It tently misinterpret the phenom- is wise to keep in mind the fol- ena of cultures exotic to them in lowing advice: terms of the implicit categories We must begin where we are, of their own culture” (Handler with ourselves. “Know thyself” is a 2004:490) and it is my belief useful reminder. . . . Work spent that the same is true for mis- articulating one’s worldview, one’s sionaries. The difference is that assumptions about how the world for the latter the consequences works, why it is as it is, and what https://digitalcommons.andrews.edu/jams/vol5/iss1/3 12 Journal of Adventist Mission Studies 1/2009 33 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century might improve it is work worth do- This model follows a similar ing. It . . . should make us more path of how doctors work. A effective (Myers 1999:59). doctor works in terms of a set The rational for the quest of of core assumptions so that worldview analysis, which is the even though he is confronted prerequisite for any attempt to with different patients those influence others at the worldview common elements will guide in level, is that there are common the diagnosis. The analysis is worldview elements throughout based on blood pressure, pulse, different cultures. Although a respiration, etc. The doctor will worldview is private in the sense pay attention to these vital signs that it exists within a person, it and will reach different conclu- is manifested in the public arena sions for different patients. In since common assumptions are the area of worldview universals also shared within a culture. this also seems to be Therefore, missionaries search- true. It is this set of commonali- ing for worldview assumptions ties common to all cultures that in a given culture will mostly makes analysis and comparison observe, question, search, listen, possible. and learn from individuals within The worldview universals are a . Classification, Self, Other, Cau- sality, , and Space. Here Worldview Universals missionaries will observe cul- Anthropologists Robert Red- tural products such as books, field and later on Michael Kearney popular proverbs, stories, mu- developed a model indicating the sic, speech, etc., in order to process of or clas- create hypothesis of worldview sification that an individual goes assumptions. through by looking at the universe 1. Classification. As people from a certain point of view. The grow older they are given infor- model of Worldview Universals mation about the world. This follows the rational that there are information needs to be classi- basic categories of assumptions fied to give order to the world. that every people group needs to In a practical way, all cultures deal with. This model provides us name reality (objects, social with a way of perceiving shared categories, people, animals, su- commonalities that would help pernatural entities, etc.) divid- in the process of comparing ing them into categories. Any cultures. For example, spiritual attempt to analyze a worldview powers have very little to do with will largely deal with the “major daily events in the mind of many categories of reality recognized Americans. In contrast, for South by a people and the criteria by Americans, the awareness of the which they group the contents influence of spiritual powers such of these categories together” as demons is a constant. (Kearney 1984:78). Published by Digital Commons @ Andrews University, 2009 13 34 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 2. Self. The second univer- define what kind of relationship sal is the most necessary and people will have. For instance, basic concept of life, there- people learn how to relate to co- fore, the “first requirement of a workers in an ethical way that world view,” is namely, the Self may give the appearance that (1984:68). This universal reflects the workers know each other the human quest to discover the very well when, in , there true nature of human beings. For is a “professional relationship” example, Kearney relates to the with clear boundaries for those Spanish use of the “reflexive-verb involved in that relationship that constructions such as ‘my tooth often keep them from personally hurts me,’ or ‘my body does not knowing their co-workers. Also, wish to heal itself’” (1984:69) as we learn to members a manifestation of a worldview of and to keep a safe distance the Self. This implies that the Self from strangers. In essence, we is within the body but somehow learn how to classify Other in with a separate existence. This groups because our worldview

This relationship [Self-Other] is un- derstood to be positive, negative, or neutral and is used to define what kind of relationship people will have.

concept may be explained by prescribes how to treat each type the popular Catholic teaching (Kraft 2001:110). that man is composed of body 4. . Causality fol- (matter) and . Generating lows Self and Other as the fourth hypothesis about the Self is a worldview universal because it is primary step forward in assess- dependant on the previous two. ing worldview assumptions. Self and Other are the “back 3. Other. The notion or per- bone of a world view” (Kearney ception of Other is the third ele- 1984:88). Causality is related ment in a list of worldview uni- to what is commonly known as versals, and denotes cause and effect. It seeks to un- that is not the Self. The of derstand the power or powers Other is a complement of the Self behind events and seeks answers (1984:71) since the Self attains for such questions as “What its identity in relationship with causes things? What forces are the Other. This relationship is at work in the universe?” (Kraft understood to be positive, nega- 2008:193). It is important to re- tive, or neutral and is used to mind the reader that worldview https://digitalcommons.andrews.edu/jams/vol5/iss1/3 14 Journal of Adventist Mission Studies 1/2009 35 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century assumptions provide purpose daily lives of a people through for life, explain the past (events), elements such as “settlement pat- provide meaning for the present terns, house construction, archi- (moment), and offer guidance for tecture in general, the arrange- the . ment of furniture, folk dances, 5. Time. The fifth worldview and so forth” (1984:92). From a universal is the notion of Time. missiological point of view, world- Things are located in time; people view assumptions about space live in a temporal context (Kear- have far-reaching consequences ney 1984:90). The notion of time, in the way we construct buildings however, will vary depending on and infuse theological meaning the culture. In the West people to secular/material and sacred/ see time as daily, weekly, month- spiritual places. Then there is ly, yearly, seasons, etc. Time is the space notion of heaven, the considered to be divided into past, location of angels in relation to present, and future. Other cul- humans, and so on. The notion tures, however, may see time in of space needs serious attention different ways. As a consequence, in cross-cultural mission because

The notion of space needs serious attention in cross-cultural mission be- cause space plays a defining role in the integrated worldview system.

they will behave and believe dif- space plays a defining role in the ferently according to their view of integrated worldview system. time. It is especially important for One should not think that Adventism to understand the no- if the worldview universals de- tion of time because the seventh scribed here are discovered for a day, as the biblical Sabbath, is particular culture then the mis- a biblical teaching related to the sionary has mastered a people’s notion of time. worldview. The worldview uni- 6. Space. The last worldview versals presented here are just universal is the notion of Space. an initial point for worldview Time and space mirror the virtual analysis helping to touch the inseparability of Self and Other as surface. There are other models presented above and are largely for worldview analysis that can related or co-related. The defini- also be used by missionaries tion of space is broader than just (see Sire 2004; Sire 1997; Myers geographic measurement. The 1991; Jayakaran 1999). notion of space is revealed in the Published by Digital Commons @ Andrews University, 2009 15 36 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 Creating Hypothesis The creation of hypothesis will The next step in worldview largely depend on the analysis is to begin mapping the and of the observer. worldview themes, sub-themes, Testing worldview hypothesis, and paradigms, as described on the other hand, will also de- above, as well as identifying the pend on the application of tools role they as themes and coun- of verification to define whether ter-themes. Due to their relation- the hypothesis is true, false, or ship, themes act as determiners of in need of adjustment. There beliefs, values, and behavior but are two main ways for checking also as a restraint against other hypothesis. First, ask questions. themes. When a theme is function- After formulating your hypoth- ing as restrainer it is defined as a esis about a given behavior, ask counter-theme (Opler 1968:202). insiders questions about the This understanding of limiting formulation (Jones 1972:80). forces is believed by Opler to be Second, since worldview assump- the key to understand how equi- tions are integrated and influence librium or integration is achieved or overlap each other, look for in a culture (1968:201). The goal of other behaviors that may shed the themes and counter-themes at light to confirm or challenge the the worldview level is to reduce the hypothesis (1972:80). possibility that one theme might Although one should always become so powerful as to disturb be ready to question the answers, cultural . honest answers will often be The question of hypothesis found if the observer has devel- must be addressed to avoid im- oped significant relationships position by one’s own distorted with the insiders who will be serv- ideas. Through hypothesis a ing as the cultural informants. tentative conclusion based on In the final analysis, worldview personal and logical themes are integrated and may rational concerning phenomena be tested either by comparison is suggested. The hypothesis may or counting the expression of be right or wrong, so to find out themes throughout the culture. its true nature one must test it. Keep in mind, however, that In doing so, missionaries may be worldview assumptions are inter- prevented from being determinist nally inconsistent and contradic- in their worldview analysis where tory at times (Kearney 1984:135). they would create a “reality” that Through the exercise of creating is not there. If that happens, worldview hypothesis in analyz- chances are the decisions and ing a culture, missionaries are strategies following that par- preparing the way for worldview ticular hypothesis may be very transformation, for the goal is to wrong or at least distorted. In this help people move toward a bibli- sense, generating hypothesis is cally shaped worldview. always tentative. https://digitalcommons.andrews.edu/jams/vol5/iss1/3 16 Journal of Adventist Mission Studies 1/2009 37 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century Worldview Transformation: worldview level, providing new ex- Toward a Biblically planations, and, as a result, a new Shaped Worldview cultural integration occurs that One of my strongest held po- will incorporate the new worldview sitions in this article is my firm assumptions with the rest of a belief that the goal of missiology person’s assumptions, shaping is to produce permanent change the new worldview and restoring at the deepest levels of allegiance stability. In addition, it is sug- to Christ and his revealed will in gested that a new experience is Scripture. There is a danger of the most powerful way to produce being satisfied with superficial worldview change. Therefore, Ad- change. As Jayakaran warns, ventist mission must find a bal- “ that claim to be ance between explanation and Christian, but have not had their the use of experience as agents of worldviews transformed, are like- worldview transformation. ly to forge to address their No culture needs to undergo vulnerabilities or try to twist God total transformation in order to to fulfill a utilitarian role” (Jaya- become Christian. Worldview karan 1999:33). The danger that I themes that are contrary to bib-

The goal is to create a biblically shaped worldview instead of superimpos- ing one’s own culture and its worldview on the people one is witnessing to.

have seen in my own experience is lical are those that need that too often assumptions at the to change. The goal is to create worldview level are not altered. As a biblically shaped worldview a result, a person may follow the instead of superimposing one’s “churchy” new behavior or belief own culture and its worldview on for a period of time, but sooner the people one is witnessing to. or later the untouched worldview Too often among Seventh-day assumptions reassert their pull Adventists there appears to exist on the life and the person reverts a perception that Western Chris- back to the old ways of living. tianity (Adventism) is the “right” Shenk warns, “Superficial cultur- way of doing church, and rarely al changes leave undisturbed the are efforts made to encourage local issues of allegiance and Christian cultural ways of expression that identity” (Shenk 2002:99). are relevant and biblical. Instead, This article suggests that the Western church model, music, worldview transformation oc- strategies, clothing, administra- curs by creating instability at the tion, etc., are assumed to be part Published by Digital Commons @ Andrews University, 2009 17 38 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 5 [2009], No. 1, Art. 3 of the gospel message with the nesses need to assess their own result that the church is perceived assumptions and premises and as foreign. Local cultural elements do the hard work of bringing them are often reflected as non-Chris- under the scrutiny of Scripture, tian or as not compatible with the for “we will live either the exam- Adventist even if they do ined or the unexamined life” (Sire not go against biblical . 1997:18). Worldview concepts The solution is to allow Scripture help us see and understand our to be the judge of all cultures. own lenses that shape the way we Worldview assumptions must be view the world, but those same checked under the light of Scrip- concepts allow us to understand ture to define which worldview the assumptions of the people we themes need to be changed and want to minister to. which ones may remain. Understanding worldview is a Christians from all cultures critical issue in contemporary mis- are called to develop a biblically sions, social development, cross- oriented life that does not just cultural communication, ministry, impact their belief system, but is and several other areas because deeply rooted in their worldview people use their core worldview assumptions. Again, the goal of assumptions to make sense of any mission effort, therefore, is their world as well as to guide and to allow the biblical message to prescribe behavior in daily life. transform any culture by mov- There is a growing need for under- ing toward a biblically shaped standing different worldviews and worldview. In this sense, a Mon- being sensitive to the assumptions golian Seventh-day Adventist will people make about reality when be as Adventist as an American presenting the gospel message. one. This idea frees the church In an era of and the in various cultural settings to postmodern condition, managing be united in Christ, but still worldview level transformation maintain its and can be the great differential toward peculiarities. a truly converted church for the twenty-first century. Conclusion To have an awareness of the Paul Hiebert, one of the main impact of people’s worldview missiologists to bring worldview in their perception of reality concepts to mission studies, af- is overdue. The fact that there firmed that in the new paradigm are assumptions and premises of post-, world- that shape people’s perception view is the key issue (Hiebert of everything they say and do 2008). Christian workers need to leads to questions about current evaluate their own lenses before strategies, , cur- they can examine (and hopefully riculums, and church models transform) the lenses of those that Adventists are currently they minister to. Christian wit- using. In an enlightening reflec- https://digitalcommons.andrews.edu/jams/vol5/iss1/3 18 Journal of Adventist Mission Studies 1/2009 39 De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century tion on his long-term mission- Geertz, Clifford. 1973. The interpre- ary experience, Clifton Maberly tation of cultures: Selected es- provides an account of applied says. New York: . theories, practices, and results of Handler, Richard. 2004. Afterword: Mysteries of culture. American doing mission informed by social Anthropologist 106, no. 3:488- sciences that challenges current 494. strategies and methodologies. Heidegger, Martin. 1982. The basic He recognizes that doing mis- problems of phenomenology. sions based on people’s percep- Bloomington, IN: Indiana Uni- tion of reality is not business as versity Press. usual and there is a “need for Hiebert, Paul G. 1981. Culture and much more missiological train- cross-cultural differences. In ing among local leaders of the Perspectives on the world Chris- tian movement: A reader, ed. church” (Maberly 2005:265). One Ralph D. Winter and Steven C. leading missiologist says that Hawthorne, 367-379. Pasade- “mission calls us to radical reex- na, CA: William Carey Library. amination” (Van Engen 1991:80). ______. 1985. Anthropological in- Worldview studies call Adventist sights for missionaries. Grand ministry and mission to a radical Rapids, MI: Baker. reexamination of the impact of a ______. 1997. Conversion and people’s worldview as the church worldview transformation. In- seeks to accomplish its mission. ternational Journal of Frontier Missions 14, no. 2:83-86. ______. 2008. Transforming Works Cited worldviews. Grand Rapids, Alexander, Jeffrey C., and Steven MI: Baker. Seidman. 1990. Culture and Jayakaran, Ravi I. 1999. Holistic society: Contemporary de- participatory learning and ac- bates. New York: Cambridge tion: Seeing the spiritual and University Press. whose reality counts. In Work- Benedict, Ruth. 1934. Patterns of ing with the poor: New insights culture. New York: Houghton and learnings from develop- Mifflin Company. ment practitioners, ed. 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