Responding to Split-Level and Folk

Folk religion and split-level Christianity is found in young churches around the world. It also is common in churches in the West which saps the vitality of churches. At best it limits Christian to a narrow segment of people’s lives. How should and church leaders respond to the persistence of old beliefs and practices long after people have become Christian? “Properly understood, following the principles of “critical contextualization” will steer us towards an enduring solution.

by Paul G. Hiebert, R. Daniel Shaw and Tite Tiénou

ow should Christians respond to lives. How should missionaries and ies focus their attention on the message H split-level Christianity, including church leaders respond to the persistence they bring, and ignore the context in the bewildering variety of folk of old beliefs and practices long after peo- which they communicate it. Conse- around the world? How can churches deal ple have become Christians?2 quently, the gospel remains incomprehen- with the resurgence of in The answers we outlined in our book sible, fragmented, foreign, and irrelevant. Africa, spiritism in Latin America, Cargo Understanding Folk Religion3 deals with Second, missionaries need to under- Cults in Melanesia, new religions in old beliefs and practices, and to provide stand the religious beliefs and practices of Japan, and and neo- in biblical answers to the questions people the people to provide biblical answers to North America? To ignore them and hope face in their everyday lives. It will require the questions they face, and to contextual- that they disappear as Christians grow in what we call “critical contextualization.” ize the gospel and the church in the local faith is to open the door for a setting. Good contextualization requires that threatens the heart of the gospel. To Step One: Examine Local wise judgments, not an uncritical accep- try to stamp them out and replace them Beliefs and Practices tance or rejection of old ways. Wise judg- with imported beliefs and practices leads The first step in the process of “criti- ments, however, require a deep knowl- to split-level Christianity. cal contextualization” is to examine phen- edge of local realities. Without such The latter is a two-tier Christianity omenologically the people’s beliefs and understanding missionaries often jump to that persists around the world despite cen- practices in order to understand these as false or premature judgments. turies of instruction and condemnation by the people do. In our book we developed Third, many of the key issues facing missionaries and church leaders. Sidney a model for studying folk religions, and young churches emerge out of real-life sit- Williamson writes, used this to examine four key questions uations that are always in particular con- Most Christians live on two most folk religions seek to answer. Pre- texts. Each culture presents a different set unreconciled levels. They are of questions that must be addressed theo- members of a church and ascribe liminary Christian responses were given to a statement of faith. But below to each of these questions. In a later sec- logically. For one culture it is polygamy, the system of conscious are tion we looked at the public expressions ancestors, and the spirit world, for another deeply embedded and it is social oppression, injustice, ideolo- customs implying quite a different of folk religions—their symbols, , interpretation of the universe and , organization, and movements. gies, and massive social systems that the world of spirit from the Chris- stand in opposition to . Missionaries tian interpretation. In the crises In our book much attention was is of life and rites of passage the given to the phenomenological study of must address not only the issues that Church is an alien thing. (1965, emerge out of the study of Scripture but religions for several reasons. First, this is 158) also address those that emerge in the daily the step most neglected by missionaries in “Split-level Christianity”1 is found in the past. Many study Scripture and theol- lives of people and churches. young churches planted among traditional ogy, but do not study the people. The religionists around the world. It also is effective communication of the gospel Step Two: Biblical common in churches in the West. It has cannot take place, however, without a Understanding sapped the vitality of churches and limited deep understanding of the language and The second step in the process of Christianity to a segment of people’s culture of a people. Too often missionar- “critical contextualization” is to test the

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people’s beliefs and practices in the light neutrons and protons, the air we 27:9-10; Gal. 5:20; Rev. 21:8). This of biblical truth and tests of reality. This breathe, the ancestors we derive change from self-centeredness to God- calls for a deep knowledge of the Bible from, the who protect us. centeredness is one of the most difficult We live immersed in these and theological frameworks for under- immense invisibles. And more for humans to make. The problem is com- standing Scripture that serve as the crite- than anything else, we are deal- pounded when people with middle-zone ing with God "whom no one has ria by which human social and cultural seen at any time" (1994, 89-90). (split-level) are asked to systems are evaluated and judged. develop a that emphasizes God’s Until the invisible world becomes a Because folk religions are so diverse, no volition and human response rather than living reality in the lives of Christians, single set of theological answers will searching for and trying to manipulate they will not be able to deal with the ques- solve all the problems that arise. Specific God. tions folk religions raise. A theology of theological responses must be developed the invisible must take seriously a trinitar- for each context. There are, however, gen- A Holistic Theology ian understanding of God,4 who is contin- eral theological principles that can be Christians need to present God’s ually involved in his creation by his provi- used to deal with the many theological work in the whole of creation. This dence, presence, and power. It must take questions that confront Christian churches begins with a theology of cosmic history: angels seriously, for they are God’s minis- as they emerge from split-level religious of God, the heavens, and eternity. This ters on earth, and it must take Satan and contexts. We will return to the steps in the answers the ultimate questions raised by demons seriously, for they are fallen process of critical contextualization after a high religions regarding the ultimate ori- angels seeking to keep people from turn- discussion of the theological principles gins, purpose, and destiny of all creation. ing to God in repentance, faith and obedi- and the dangers we must avoid as a result. It must include a theology of human his- ence to Him. tory—of humans created in the image of Theological Principles God, the fall, God’s redemptive acts in Involved in the Process and Submission the Old Testament, Christ’s death and res- At their core, folk religions are Theological principles that apply par- urrection in the New Testament, and the human efforts to control life. This is ticularly to the questions raised in folk work of the Holy Spirit in the church. reflected in the first sin, when Satan religions and split-level faith must be This answers questions related to redemp- tempted Adam and Eve, not to worship grounded in a larger theology of God, tive history. It must also include a theol- him, but to worship themselves. They creation, sin, salvation, and Christ’s ogy of God’s work in the lives of individ- could, he said, become their own . return. There is always the danger in deal- uals—of the meaning of life, desire for a Self-centeredness and self-possession ing with the pressing needs of everyday good life, need for guidance, and longing life to focus on one or another , remain the greatest human temptation and for justice, and explanations of death, dis- the central concern for most folk religious asters, the unknown and evil in poverty, and to lose sight of the gospel as a whole. beliefs and practices. People make sacri- injustice, racism, and oppression. This What we need are biblically balanced fices to gods and spirits to bargain for answers the existential questions of every- answers to the existential questions day human lives addressed. healing and prosperity. They turn to ancestors and in attempts to An holistic (whole) theology must A Theology of the Invisible control their own well-being. also include nature—its design, its voice Given the fact that the modern mis- The desire for control also leads to a praising its Creator, its suffering at the hand of evil, and the new creation in sion movement originated in the West, magical approach to problems, for which it will be fully restored (Rom. and the West increasingly depends on the enables humans to control their world, the 8:22; 2 Peter 3:11-13). Nature is the place world of sight, it is imperative that Chris- gods, ancestors, and other beings in the 5 where humans meet God and converse tians recover an awareness of the invisible middle zone. Even Christians are with him. Modern-day Christians are in this world. Eugene Peterson writes, tempted to seek to control God by sacred formulas when their do not bring ready to see God’s hand in cosmic his- Most of the reality with which we tory, and, at times, in human history, but deal is invisible. Most of what the desired results. makes up human existence is The gospel rejects an ego-centered they see nature as an autonomous reality inaccessible to our five senses: operating by itself according to imper- emotions, thoughts, dreams, love, religion and a magical mentality. The cen- hope, character, purpose, belief. ter of its message is God and what he sonal laws. Only as they see God at the Even what makes up most of the does. It calls humans to submit them- center of nature will they root out the sec- basic physical existence is out of the range of our unassisted selves to God, and to live not by control ularism that plagues the contemporary senses: molecules and atoms, but by faith in his plan (Isa. 8:19-22; Jer. world. This is an important process in

International Journal of Frontier Missions 175 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou churches in the West as well as traditional already taken place (2 Tim. 2:18). Despite tional act for fear it is magic, even when mission contexts. The rapid shift to post- such preaching, sincere, devout, praying God asks it of them. The church then is modernity, with its focus on self- Christians remain poor and broken. In poor in the manifestations of God’s fulfillment and ultimate narcissism forces fact, they become sick and die. power. On the other hand, through zeal to a reevaluation (i.e., a need for an applica- The kingdom of God has come to demonstrate God’s power Christians can tion of critical contextualization) of the earth in the person of Christ. It is found run after the sensational, even when God wherever God’s people are obedient to the does not will it. But neither miracles nor Western, well-entrenched, and institution- King. It has also come to humans in the cross can be taken out of the gospel alized church. signs—those times when God shows them without distorting it. It is not easy for modern Christians to through extraordinary experiences what The Scriptures have much to say recover a holistic theology. Implicit in about power. God is the God Almighty English and other Western languages is a The rapid shift (, Gen. 17:1), who created and Neo-Platonic dualism that separates sustains all things by his power (Gen. 1), from natural reality, God to post-modernity, who defeated Satan and his hosts (John from nature, and religion from science. with its focus on 16:33), who will bring all things into sub- This dualism is not found in biblical self-fulfillment and jection to himself (Eph. 1:22). More over, thought. For instance, the word in Hebrew by his might he saves those who turn to used for this world and its order is bara, ultimate narcissism him and gives them power to become like “what is created,” which includes angels, forces a critical him and bear witness to his greatness. All humans, animals, plants and matter. The this must be affirmed. word implies that these originate in and reevaluation of Scripture also has much to say about are continuously dependent on God for the Western the ways in which power is to be used. their very existence. Events in human Unfortunately, many Christians think of lives cannot be divided into ordinary and institutionalized power the way the world around them miraculous. This affirmation of God’s church. does. They see it as active—it manifests presence in all things is essential in itself by demonstrations of might that answering the questions raised by folk overcome the resistance of the opposition. the kingdom is like. But signs are not the religions as well as by modern man. Consequently, they seek to show the reality to which they point. Signs of the world God’s superiority by means of kingdom are all around, but the kingdom The Kingdom of God power encounters that demonstrate his will come in its fullness only with A whole gospel is founded on a theol- ability to heal and cast out demons, confi- Christ’s return (Rev. 12:10). Until then, ogy of the kingdom of God—in God’s dent that when non-Christians see these, Christians live between two worlds. They they will believe. Scripture and history rule and work in the world. After the fall, are people of this sinful world. On the one show that demonstrations of God’s power sickness, suffering, starvation, and death hand they are tempted and sin, they are lead some to believe, but many rise up in became part of the world. Christ’s weak and fail, and the processes of dis- opposition, persecuting and often killing response was to come as a human, as the ease, degeneration, and death are at work God’s servants. This includes Satan and Second Adam, and to establish and pro- in them from the moment of birth. On the his hosts, and humans who oppose God claim his kingdom as the new work of other they are people of the kingdom— and his kingdom of righteousness both God on earth. The message of salvation although they sin, in God’s sight they are individually and corporately through includes good news to the poor, release to sinless; although they face death, they human institutions such as those that cru- the captives, sight for the blind, and lib- have eternal life; although they see a cified Christ and persecuted the early erty to the oppressed (Luke 4:18-19). But decaying world around them, they also church. how does this kingdom relate to human see the signs of a heavenly eternal king- We need to see anew that God’s use experiences as people live in the king- dom in the transformed lives of God’s of power is demonstrated supremely on doms of this world with famine, oppres- people. the cross. There Satan used his full might sion, poverty, suffering, disease, and to destroy Christ—to provoke him to use death? Power Linked with the Cross his divinity wrongly. Either would have Down through history prophets have Most folk religions seek power as the meant defeat for Christ—the first because claimed that the kingdom of God has key to prosperity, health, success, and Satan would have overcome him and the already come in its fullness. Christians, control over life. In response, Christians second because it would have destroyed they say, need not be sick or poor or fail- need a biblical theology of power. They God’s plan of salvation. Godly power is ures or sinners, or even die. In Paul’s day face two dangers, on the one hand, they always rooted in love, not pride; redemp- some claimed that the resurrection had may avoid every kind of bold and sensa- tion, not revenge; and concern for the

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other, not the self. God’s power is hum- What are the signs that enable Chris- Suffering and Death ble, not proud, and inviting, not rejecting. tians to discern the work of God and dif- Christians need a theology of sick- Its symbol is the cross, not the sword. ferentiate it from the work of self or ness, injury, suffering, and death. The This is why the world sees God’s power Satan? It is too simple to say that what consequences of sin cannot be divorced as weakness (1 Cor. 1:23-27). God’s people do is of God (cf. Matt. 7:21- from each other. The processes of aging Christians and churches are in desper- 23) and what non-Christians do is of and death are at work in humans from the ate need of showing God’s power in trans- Satan (cf. Num. 22-24). Human experi- moment of their conception. The side formed lives in a Christlike confrontation effects of this are sickness and bodily suf- ences must themselves be tested, for they of evil wherever they find it, whether fering. are not self-authenticating. demonic, systemic, or personal. They Although God often does heal people The Bible provides several clear tests must guard against distortions of a bibli- both by natural and by extraordinary cal view of power, divorcing it from truth, of God’s work. First, does it give the means, for Christians, their full deliver- and the temptation to use power for their glory to God rather than to humans (John ance is only after death, when they own glory. They are stewards, called to be 7:18; 8:50; 12:27-28; 17:4)? Around the receive their new bodies. The hope and faithful in using the power God gives world today people are drawn to strong joy Christians manifest in godly dying them for his glory, not their own. personalities, and tend to deify them. This and at funerals has been and often is a is particularly true in folk religions. Sec- powerful testimony to others of the power A Theology of Discernment ond, does it recognizes the lordship of and nature of the gospel. In dealing with folk religions and Christ (1 John 2:3-5; 5:3; James 2:14-19)? split-level Christianity, God’s people need Today there is little recognition that The test here is not one of , but a theology of discernment. People seek it may be God’s will for a Christian to be of submission to Christ in humility and signs to assure them that God is present, sick, suffer, or undergo trials and difficul- but apart from the fruits of the Spirit, obedience. Third, is the evidence of God’s ties in life, or that God can use these for there are no self-authenticating phenom- power through the Holy Spirit empha- their good. God can use sickness and suf- ena. Miraculous healings, speaking in sized, or the manifestations of the flesh? fering to draw people to himself, and to tongues, exorcisms, , resurrec- Fourth, does it conform to scriptural teach them patience and maturity (Job tions, and other extraordinary experiences teaching? Are those involved willing to 42:5-6; James 1:2-4). These are also the are reported in all major religions. For submit their lives and teachings to the test consequence of persecution for Christ’s instance, Bab Farid, a Pakistani Muslim of Scripture? Fifth, are the leaders and sake and so Christians, in small measure, , is said to have cured incurable dis- people accountable to others in the share in the suffering of Christ. Many Christians do not recognize eases, raised a dying man to life, con- church? The interpretation of Scripture is verted dried dates into gold nuggets, and not a personal matter, but a concern of the that illnesses are often the body’s warning covered vast distances in a moment (Gil- to stop them from living unhealthy life- church as an hermeneutical community. christ 1987, 32). styles. Also there is little acknowledg- Sixth, do those involved manifest the Hundreds of thousands of people ment that Christians and non-Christians fruits of the Spirit (Gal. 5:22-25)? Is there flock each year to the Hindu temple of share in the common lot of fallen human- love or self-centeredness, patience or Venkateswara at Tirupathi, South India, to ity, which includes famines, plagues, and short tempers, gentleness or arrogance? fulfill vows they made when they prayed illness. This does not mean that God is Seventh, does the teaching and practice to him for healing. Upwards of 15,000 uninterested in the lot of his people. people claim healing each year at lead believers toward spiritual maturity (1 Rather it means that he loves both the Lourdes, and many more at the Virgin of Cor. 12-14)? Some things are characteris- saved and the lost, that he is working out Guadalupe near Mexico City. Scripture tic of spiritual immaturity which should his purposes in a fallen world, and that points out that Satan counterfeits God’s be left behind as Christians grow spiritu- one day he will bring in a new and perfect work, and warns God’s people to guard ally. Eighth, does it lead Christians to creation. against being led astray (Matt. 7:15-16; 1 seek the unity of the body of Christ, or is In dealing with the longings Tim. 4:1, 7; 2 Tim. 3:1-4:5; 2 Thess. 2:9- it divisive (John 17:11; 1 John 2:9-11; expressed in split-level religions, it is 10). They are to test the spirits to see 5:1-2)? This does not mean that divisions important for churches to be caring com- whether or not these come from God (1 will not occur. Rather it means that teach- munities in which the fallen, sick, Cor. 12:3; 1 Thess. 5:20-21; 1 John 4:1- oppressed, and needy find refuge, and in 6). In this, their attitude should not be one ings that lead believers to a sense of spiri- which the hostilities and jealousies of life of skepticism, but of openness to hearing tual superiority have led them astray, and the voice of God when he truly speaks to therefore must be avoided. that give rise to witchcraft are handled them. and forgiven. Churches must also be

International Journal of Frontier Missions 177 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou places where believers gather to pray for old magical . Simon repented, to non-Christian worldviews is as great or God’s blessings, and his deliverance from but he had learned a hard lesson—the gos- greater among followers of Christ who public crises such as droughts, plagues, pel cannot be reinterpreted in other world- live in the West where Christian assump- and wars. Churches must also be commu- views. It brings with it its own worldview tions still often dominate. They are in nities that read the Scriptures together and that supersedes all others. danger of reinterpreting the gospel in hear what God is to them in their Magic is the opposite of Christianity. terms of their own cultural categories—of particular contexts. In magic humans are in control. In Chris- equating it with Western civilization, tianity they are called to submit uncondi- material prosperity, individualism, human Dangers To Avoid rights, and freedom. In dealing with folk religious beliefs Self-possession, not and practices, including split-level Chris- demon-possession, Andro-centrism tianity, there are dangers to avoid. This One of the most difficult worldview fact should not keep us Christians from is the greatest themes to deal with is the andro-centrism engaging in the critique of folk religion as danger facing of religions created by humans. People well as theological development in spe- human beings. It is see themselves as the center of the world, cific contexts. It does mean that we should and everything revolves around them and be aware of problems that may arise. Here hard for Christians their lives. Their religions provide them we seek to caution churches and leaders to move from feeling ways to get what they desire by bribing or concerning certain areas that frequently begging the gods, spirits, and ancestors, give rise to various problems they need to be in and by controlling supernatural powers. control of their The modern worldview shares in this Syncretism lives to entrusting andro-centrism. The danger in responding to folk Christianity challenges andro- religions is not so much heresy as it is syn- themselves completely centrism, and calls believers to a theocen- cretism—combining elements of Chris- to God’s mercy tric view of reality. New believers come tianity with folk beliefs and practices in and His will. to Christ with their own interests in such a way that the gospel loses its integ- mind—their salvation, their health, their rity and message. The problem here is not well-being, their freedom from oppres- with old religious beliefs, but with the tionally to God and his will. The differ- sion. God begins with them where they underlying assumptions on which they are ence between the two is not in practice. It are, and the church must do the same. The built. The gospel must not only change is in attitude. Magic is formulaic and starting point is not the problem. The dan- beliefs, but also transform worldviews, mechanistic. Christianity is based on wor- ger is institutionalizing immaturity. God otherwise the new beliefs will be reinter- ship and relationships. is magic if calls Christians to spiritual growth in preted in terms of the old worldviews. The supplicants believe they must say the right which their focus on themselves gives result is Christo-paganism.6 things in the right tone of voice accompa- way to a love for God and others. While One important area needing transfor- nied by certain right words and actions to ministering to seekers at their point of mation is that of the magical mentality that be assured of the right results. It is wor- need, the primary focus should be on dominates most folk religions. If this is not ship when they kneel before God and cast moving them to mature expressions of challenged, Christianity will be seen as a their cares on him. The difference is often worship and ministry. Unfortunately, new and superior magic. This magical ten- subtle. Christians can begin to pray seek- many Christians have bought into the dency is not restricted to traditional relig- ing God’s help, but, when the answer is emphasis on personal health and prosper- delayed, unconsciously begin to become ionists. It is just below the surface in all ity as ultimate ends, and focus on them- coercive. For instance, Christians can read fallen human beings. Magic makes them selves rather than on the millions around Scripture to learn and grow, or to gain gods because it gives them control over the world who are lost and dying because merit that earns them their desires. Some nature, supernatural powers, and even of poverty, oppression, and violence. carry Bibles in their pockets, confident God, through the practice of proper rites. Believe it or not, it is a small step that these, like , will protect them This was the experience of Simon from self-centeredness to self-deification, from harm. (Acts 8:9-24) the magician who, seeing i.e., the first and most fundamental of Engaging worldviews is not only the the miracles of Philip, Peter, and John, human sin. Satan did not tempt Adam and task of new Christians in non-Christian wanted to buy their kind of power with Eve to worship him, but to worship them- contexts. The danger of becoming captive money. Peter severely rebuked him for his selves—their own freedom and rights,

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and their potential of becoming gods. they act. It is equally important not to It is important to be biblically bal- Self-possession, not demon possession, is equate all phenomenological reports with anced (Matt. 23:23-24). It is easy to the greatest danger facing human beings. ontological reality. Careful, sensitive emphasize one truth at the expense of oth- It is hard for Christians to move from feel- investigation of these reports is needed, ers. It is easy to begin with Christ as the ing they need to be in control of their and independent verification sought when center of a Christian’s life, but in the busi- lives to entrusting themselves completely possible. Christians must also test the ness of life to unwittingly move the center to God’s mercy and totally submitting sources of these events when they prove to one of the expressions of the gospel their lives to his will. to be real. Certainly not all that is attrib- such as healing, justice, peace, or deliver- The results of self-centeredness in the uted to God is his doing. ance. The pitfall is that in time Christ church can be devastating. It leads to becomes peripheral and the justifier of authoritarian leadership, competition, Reinforcing what is now the Christian’s real concern. divisions and spiritual pride. Even those Contradictory as it may seem, by Balance is maintained only if Christ, not a renewed in spiritual movements often overemphasizing miracles Christians can particular cause, remains the true center look down on those not involved, and reinforce secularism. For instance, by of believers’ lives. have a judgmental attitude toward those looking for supernatural events as mani- In folk religions leaders are often who disagree with them. Christ- festations of God’s presence, they imply charismatic authoritarian prophets, who centeredness, in contrast, leads to humil- that God is not directly at work in natural develop personality cults. People who do ity and a desire for the unity of the phenomena which in the West are studied not understand what is going on in life are church, as well as a willingness to hear by science. As the knowledge of science attracted to a big leader who claims to and speak (Rom. 15:1-2; 1 Cor. 10:12). grows, God is increasingly pushed to the know the way. Such leaders often appear margins of life. Moreover, as miracles in young churches, but this creates prob- Experienced-based Theology become routine, they no longer appear to lems. It encourages most Christians to be Folk religion. including split-level be extraordinary, and people look for new followers, who have an uncritical trust in Christianity, is existential and experience- and more spectacular miracles to reassure their leaders. They attribute healings, based. The result is a pragmatic concern themselves that God is with them. The net prophecies, and miracles to the leader. for power rather than truth. Different effect of these dynamics is the seculariza- The leaders are tempted to take credit for methods are tried simultaneously to solve tion of everyday life. The answer lies nei- the work, and encourage the adoration of human dilemmas, with little concern that ther in seeking miracles, nor in denying their followers, and not be accountable to these often contradict one another. In such them. It is to reject the dualistic dichot- others. We must see that leadership, heal- settings it is easy for Christians to base omy of miracle and natural together, and ing, guidance, exorcisms, and other min- their theology on experience. From this to see the naturalness of God’s extraordi- istries in the church belong to the congre- point of view the test of truth is success. nary healings and the miraculous nature gation. Some members may have The sign of spiritual life and vital worship of his ordinary ones. The church must particular gifts, but they use these as is feelings of excitement, health, and pros- avoid making miracles the signs of God’s members of the body. perity. As Jonathan Edwards pointed out, presence—making the phenomena the We now return to the critical contex- experiences are not self-authenticating.7 center of its attention and ministry. tualization model to follow through on an They must themselves be tested for their Christians rejoice when God works in understanding of the first two steps with reality and cause. Christians need to avoid extraordinary ways to heal the sick, their emphasis on local phenomenology reading their experiences and deliver the bewitched, and bring justice to and biblical understanding. into Scripture—focusing on their experi- the oppressed. What about those who are ences rather than on Scripture itself. not delivered? Too often they experience Step Three: A corollary of experience-based the- a false sense of guilt and despair, but who Discerning the Truth ologies is confusing reports with reality. are in the greatest need of ministry. To The third step in the process of “criti- In folk religions there are many stories of attribute sickness and death to a lack of cal contextualization” is to evaluate old spirits, visions, miraculous events, magi- faith or to spiritual defeat is too simple an beliefs and practices in the light of bibli- cal powers, witchcraft, fulfilled prophe- answer—nor is it biblical (Job; John 9:2; cal truth. It is important to recall that our cies, guidance through divination, and the 2 Cor. 12:7-9). Even more than a theology aim is not to destroy folk religions and to successes of amulets and rituals to protect of healing, the church needs a theology of replace them with formal Christianity. It people from calamities. It is important to suffering and death—one that does not is to develop a vibrant Christianity relig- take these seriously, for they reflect the see these as failures, but as part of God’s ion that is rooted in the gospel. The life of reality as the people see it and upon which greater redemptive work in a fallen world. the church is found in a laity for whom

International Journal of Frontier Missions 179 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou the gospel is a reality that reconciles them believers to read and interpret the Scrip- wrong, needing correction. They must test to God and one another, and touches tures in their own cultural settings? The their convictions by returning to Scripture every area of their lives. answer lies in a meta-theology—a bibli- and to the God of Scripture. They must It is important to note, too, that there cally based way of doing theology that recognize that the same Holy Spirit that is no standard formula for dealing with sets limits to theological diversity. What they seek to guide them in their under- folk religions. They vary greatly from cul- follows are some principles for a bibli- standing of the Bible is also at work in ture society to culture society, and a dif- cally based meta-theology. other believers. They must allow others ferent response must be made to each of the greatest privilege they allow them- them. There is not one kind of witchcraft. selves—to make mistakes. Practices loosely labeled witchcraft are The vital continuity found around the world. Similarly, there and expansion of Done by the Church are many varieties of ancestor veneration, Christianity The third meta-theological principle ways of seeking guidance, and beliefs in emphasizes the need for Christians to be spirits and possession. around the world open to the checks of the larger Christian Given this diversity, it is important to requires both a community. Interpretation and application provide churches with broad theological of Scripture in everyday life are not just principles for dealing with the specific true gospel and a personal matters based on one’s private beliefs and practices they face. It is even truly transformed and personal opinion. Ultimately the more important to teach them how to do church as a whole must interpret the theology and how to do contextualization church. Word and act as an hermeneutical com- in their own contexts. Only as churches munity. take this task upon themselves will they Rooted in Divine Revelation On the global level, when people become mature and learn to live as Chris- The first principle of a biblically from different cultures study Scripture tians in their particular socio-cultural con- based meta-theology is that theological together, they can help one another check texts. Only then will they learn to preach reflection must be rooted in the accep- cultural biases. It is almost impossible for the gospel in ways that are understood by tance of Scripture as divine revelation. individual Christians to see the cultural the people, and respond to needs without The Bible is not a record of humans grids they bring with them to their under- compromising the church’s prophetic call. searching for God, but of God revealing standing of the Bible. These are better Answers to the questions raised by folk himself to them in the particular contexts seen by other worldviews. For this rea- religions must be hammered out in the of history, culture, and society. It is the context of the local beliefs and practices, son, missionaries and church leaders from source not only for finding answers to and constantly be reformulated as times outside play important roles in helping human questions, but of defining the and cultures change. This is best done by local churches to do theology, not by dic- worldview through which they should local Christians who understand and live tating the answers, but by acting as cata- look at reality and live their lives. in these settings. lysts helping the people to understand Today young churches around the Scriptures better, and to gently remind Guided by the Holy Spirit world are formulating their own theolo- them of their cultural biases. It is more The second principle of a biblically gies. Severe tensions often develop important that Christians learn to take based meta-theology recognizes that, between daughter and parent churches, their questions to Scripture and the God believers must seek the guidance of the but the young churches can no longer turn of Scripture, than that they get all their Holy Spirit in when interpreting Scripture. back. If they are to make the gospel rele- answers right from the start. They must study it on their knees, in a vant to their own people, they must do spirit of humility, willing to listen and theology in their own cultural settings. Evaluating the Context learn rather than with traditional dogmatic Attempts to export theologies developed A fourth principle of meta-theology self-assurance. Christians must recognize in the West and to preserve them highlights one of the hermeneutical tasks that their theology is an understanding of unchanged have to a great extent failed. of the church which is to evaluate and Scripture—not Scripture itself. Conse- respond to the socio-cultural and histori- quently, although they must hold their Developing a Meta-Theology cal contexts in which she finds herself. theological convictions strongly, to the If believers are free to do theology, Here it must undertake the process of point of being willing to die for them, yet what are the theological absolutes? Evan- must not equate these with Scripture. “critical contextualization”. Missionaries gelicals hold the Scripture to be true, for it They must admit that their understanding and church leaders can help local is God‘s revelation, but how can Chris- of truth is partial, biased, and possibly churches work their way through the pro- tians preserve that truth if they allow all cess by encouraging the congregations to

Vol. 16:4, Winter 1999/2000 180 Split-Level Christianity and Folk Religion

gather information on the old ways when whole Christian community, seen tures. As Bible points out, their lives problems arise. Christians may respond to as both a contemporary and his- should reflect the presence and power of torical fellowship (LCWE 1978, old beliefs and practices in different ways. 11). the Holy Spirit, making them holy and They will keep many old cultural ways, Christlike in character. The transforma- Contextualization must be an ongo- just as Christians in the West do, but they tion begins with conversion, but it must ing process in the life of the church. On will reject other customs as unchristian. continue throughout life as believers grow the one hand, the world is constantly Outsiders may not understand the reasons in holiness and Christian maturity. People changing, raising new questions that must for this repudiation, but the people know come with their sins and scars, and lead- be addressed. On the other hand, all the deep hidden meanings of their old ers must begin with them where they are human understandings and obedience to ways. Sometimes missionaries and pas- and gently lead them to Christian matur- the gospel are partial. Through continued tors need to question practices people ity. and discipling are both study and response, all Christians should have overlooked because these seem so essential to the life of the church. The grow in spiritual maturity. natural to them. Christians will transform first without the second leads to weak, immature churches poorly grounded in some old practices by giving these Step Four: Ministries explicit Christian meanings. faith. The second without the first leads to After critically evaluating their old of Transformation ingrown, pharisaical churches that die in The fourth and final step in “critical ways, people, led by their leaders need to their self-centeredness. contextualization” is to establish minis- create new beliefs and practices that are On another level, transformation tries that transform individuals and both Christian and indigenous. Although must also occur in social and cultural sys- churches. This enables individuals and they are no longer pagans, they should not tems. Corporate transformation must congregations to move from where they imitate Western Christianity. The process begin in the church. The Christian com- are to where God wants them to be. Chris- of “critical contextualization” takes the munity, as the body of Christ, is the out- tian faith is not simply an intellectual Bible as the rule of faith and life seri- post of God’s reign on earth and should exercise in search of truth, nor is it pri- ously. It recognizes the work of the Holy manifest the social order of the kingdom marily positive feelings of worship to Spirit in the lives of all believers open to of God, which is based on love, reconcili- Christ. It must go beyond knowledge of God‘s leading. It also strengthens the ation, servanthood and submission to biblical truths to their application in the church by making it an hermeneutical Christ. The explicit beliefs and underly- lives people live. It is the process of hear- community in which everyone seeks to ing worldview of the church must also be ing and applying the unchanging truths of understand God’s message to his people transformed to fit those in Scripture. If the gospel to life issues in specific con- in the context of their culture and every- new converts learn Christian teaching, but texts. It is to follow Christ as Lord in day lives. continue to think in terms of the underly- every area of life. ing categories and assumptions of their It is the need for this dynamic How does this transformation of lives interplay between text and inter- old worldview, the gospel will be sub- preters which we wish to empha- and communities take place? Missionaries verted. The social organization of the size. Today‘s readers cannot and church leaders cannot expect people come to the text in a personal church must be transformed. A church vacuum, and should not try to. simply to abandon their old ways and that holds to orthodox teachings but oper- Instead, they should come with an awareness of concerns stemming adopt new ones. People can only move ates like the world denies the reality of from their cultural background, from where they are by a process of trans- the gospel. The vital continuity and personal situation, and the formation. This is true for individuals as responsibility to others. These expansion of Christianity require both a concerns will influence the ques- well as social and cultural systems. The true gospel and a transformed church. The tions which are put to the Scrip- tures. What is received back, leaders must begin where the people are, gospel gives life to the church, and the however, will not be answers and lead them step by step toward God’s church proclaims the gospel. Either with- only, but more questions. As we address Scripture, Scripture ways. This process is often slow and halt- out the other soon dies (cf. Lingenfelter addresses us. We find that our ing, as believers move forward and slide 1998). culturally conditioned presuppo- sitions are being challenged and back. It is often piecemeal. Believers deal Ministries of transformation must our questions corrected. In fact, first with one area of their lives and than focus on people, not programs. They are we are compelled to reformulate our previous questions and to ask another, often overlooking what to outsid- not tasks to be accomplished by means of fresh ones... This process is a ers are important areas needing transfor- human engineering and action. They kind of upward spiral in which Scripture remains always central mation. In all this, leaders must be patient begin with learning to understand people, and normative. We wish to and redemptive, and not give up. identifying with them, and building rela- emphasize that the task of under- standing Scriptures be- longs not On one level, transformation is per- tionships of love and trust. They involve just to individuals but to the sonal. In Christ, people become new crea- communicating the gospel in ways the

International Journal of Frontier Missions 181 Paul G. Hiebert, R. Daniel Shaw, Tite Tiénou people understand, and helping them to ity is a phenomena that impacts every cor- “Critical contextualization” remains critique their old ways and think biblically ner of the world today. Presenting the an ongoing process that will not end until in their everyday lives.8 underlying principles, we hope will ena- we all stand around the throne of God and Ministry is an ongoing process, not a ble Christians to effectively relate to their join that great throng of believers from job to complete. People hear the gospel neighbors next door as well as half way every language, , and , and through their existing categories, assump- around the world. worship the Lamb who was slain for the tions and beliefs. Conversion begins when they turn to Christ as Lord, but it must lead to the transformation of their beliefs, values, worldviews and lives. The move- ment toward a mature, truly biblical understanding of reality is a long and dif- ficult one because it calls Christians to new and radical ways of thinking and liv- ing in their societies and cultures.

Conclusion Every church has a prophetic calling. It must proclaim the good news that crea- Ad here tion will one day be restored to perfection; by that sickness, loneliness, pain, and death Baker Book House. will cease; and that all God‘s people will spend eternity in his presence with Christian Beliefs and unbounded joy and wholeness. This, truly, Cultural Practices is the good life. The church must examine Their book the socio-cultural context in which God called has placed it, and speak out against sin, injustice, oppression, and hatred. The cri- “Understanding teria for making judgments are not the Folk values of the world, nor the majority vote Religion” of all those who call themselves Christian. It is the Word of God, understood and Note: If needed for room applied by communities of committed delete the Vol 16:4 believers, and proclaimed to the society in reference on the which they live. Particular responsibility bottom of this page is placed on leaders to help their congre- gations in this ministry (1 Tim. 3:2-7; Titus 1:6-9). Churches must deal with the chal- lenges raised by folk religions. If they do not, their public witness will be compro- mised by the private practices of their members. Only when all areas of life are brought under the lordship of Christ will churches have a vibrant life and winsome witness in the world. Increasingly in our pluralist world, these issues are no longer pertinent for missionaries, but regularly confront the churches in what used to be largely homo- geneous communities in Western Europe and North America. Split-level Christian-

Vol. 16:4, Winter 1999/2000 182 Responding to Split-Level Christianity and Folk Religion

salvation of all people. To him alone be developed a number of criteria for discerning the Dr. Paul Hiebert work of God in a person’s life. (Edwards 1959) wisdom, honor, power, and glory for ever is professor of 8. Those who expect to find in Understand- Photo ing Folk Religion strategies for quick solutions to mission and and ever, amen! (Rev. 7:9, 11). here the problems raised by folk religions will be dis- at appointed. Ministry is built on principles, not for- of End Notes mulas. Transformative ministries have to do with Dr. Hiebert Trinity 1 Father Jaime Bulatao who referred to it in the particular. The gospel is truth for people liv- Evangelical ing in specific places and times, and caught in Divinity 1962, and later elaborated on the concept in Split- their own dilemmas. In dealing with folk relig- Level Christianity, Manila: Ateneo de Manila, ions it is important to remember that they are School. 1992) incredibly diverse. There are many kinds of 2. [Editor’s note: The authors call this two- witchcraft, divination, spirit possession, and tier phenomena “religious schizophrenia.” They magic, and each requires a biblical response that claim that this has its roots in the modern mis- deals with its particular nature. Specific missio- sionary movement that largely originated in the logical answers must be formulated in specific West which was profoundly shaped by the Age of Dr. Daniel Shaw contexts. Our book does not provide ready is professor of Exploration and the Enlightenment. This is stud- answers to the many different beliefs and prac- ied in their book Understanding Folk Religion, tices of folk religions around the world. It seeks Photo anthropology and especially in the very important first chapter of to provide a conceptual framework whereby here translation at their book: “Split-Level Christianity.”] Christians can think biblically about folk relig- of 3. [Editor’s note: This article is a condensed ions they encounter. Dr. Shaw Fuller version of chapters 14 and 15 from their book Theological Understanding Folk Religion: A Christian Seminary. Response to Popular Beliefs and Practices, 1999 References Cited Baker Books, Grand Rapids, Mich.] Bulatao, Jaime C. 1992. Phenomena and 4. [Editor’s note: The trinitarian and biblical Their Interpretation: Landmark Essays 1957- concept of God is presented in Chapter 5 of their 1989. Manila: Ateneo de Manila. book.] Edwards, Jonathan. 1959. Religious Affec- 5. By “middle-zone” is understood a reality tions. New Haven, Conn.: Yale University Press. of life, beliefs and practices existing between for- Gilchrist, E. 1987. Bab Farid. Outreach to Dr. Tite Tiénou mal religion on the one hand and science and the . III: 31-33. is professor of natural world on the other. In Western societies Lausanne Committee for World Evangeliza- this middle-zone is frequently a hidden reality, or tion. 1978. The Willowbank Report: Report on a Photo theology of worse, an excluded from existence reality. It Consultation on Gospel and Culture. Wheaton: here mission at Lausanne Occasion Papers No. 2. includes this-worldly supernatural realities such of Trinity as earthly spirits, magic, , divination, and Lingenfelter, Sherwood. 1998. Transform- Dr. Tiénou the like. ing Culture: A Challenge for Christian Mission. Evangelical 6. Christo-paganism is the older term used Grand Rapids: Baker Book House. Peterson, Eugene. 1994, Subversive Spiritu- Divinity for syncretism. It was widely used in Latin Amer- ality. Grand Rapids: Eerdmans. School. ica where much of folk religion looked Christian Williamson, Sidney G. 1965. Akamba Relig- (or looked Catholic) on the outside, but where the ion and the Christian Faith. Accra: Ghana Uni- inside (worldview) remained essentially pagan or versities Press. animistic. [Editor’s note: This article has been 7. Jonathan Edwards was involved in a great extracted and edited from Understanding Folk revival in which there were many experiences, Religion published last year by Baker Book both positive and negative. In the process he House, Grand Rapids, Mich. Permission granted.]

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International Journal of Frontier Missions