Biblical Interpretation Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman’s Petitions (2 Kings 5:15-19) by Daniel Shinjong Baeq

n his vivid portrayal of mission over twenty centuries, Lamin Sanneh illustrates in account after account the necessary postulate that Christianity I must be translated whenever it crosses cultural boundaries (Sanneh 1989). Missiologists have also insisted that to make the gospel message comprehend- ible, messengers need to put greater efforts into translating the linguistic and cultural “appropriateness” of the gospel message for the recipients (Kraft 2005).1 This article suggests that this same appropriateness in communication is wit- nessed in the cross-cultural, inter-religious encounter of Naaman and Elisha in 2 Kings 5:15-19, and can provide one more biblical fi lter for sorting and sifting our contextualization efforts. By using linguistic analysis and cultural hermeneutics, I hope to penetrate the complexity of this Old Testament encounter and categorize the possible combinations of biblical meaning when attached to heathen forms.

When God called Abram, a “worshiper of pagan gods” (Josh 24:2), to become Abraham, the founding ancestor of people of faith, he was not called from a vacuum, void of religious or cultural context. God chose to make a covenant with Abram, knowing fully that he was limited by his current religious cul- ture in the understanding of God and the covenant that He wanted to make with him. God used the practices of the Ancient Near Eastern treaty and the epitome of idol worship that Abraham was accustomed to in calling him (Gallagher 2006, 146-147; Petersen 2007, 118-119). Beginning with Abraham Daniel Shinjong Baeq has taught I believe God reveals a model of contextualization for His kingdom ministry Cultural Studies at Cambodian among people groups of other religious traditions. University for Specialties and is the director of SEED International in In recent decades, missiologists have put greater emphasis on contextualization Cambodia. He currently serves as a in presenting the gospel. While many creative and bold efforts have been member of the writing committee and a periodic contributor to Korea Missions made, many others feel unsure about making decisions about what degree of Quarterly (KMQ). He graduated contextualization is appropriate. There is fear among the largely Westernized from Fuller Theological Seminary and Christian community that contextualization, if unchecked, can lead to syn- is currently enrolled in ICS doctoral program at TEDS. He can be contacted cretism. Recent efforts in contextualization among the Muslims is one such at [email protected]. attempt that has received scrutiny.

International Journal of Frontier Missiology 27:4 Winter 2010•197 198 Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman’s Petitions (2 Kings 5:15-19) A Review of Discussions on and Naaman (Tennent 2006, 108). It interpretation of the Naaman narrative Mosque Attendance is this use of the Naaman account in raised by Tennent (2006). In “Contextualization Among Muslims” contextualization discussions that has This story is especially interesting to (1989), Dudley Woodberry shed a led to this paper’s further examination the study of contextualization, since it new light on missionary practices of 2 Kings 5: 15-19 discourse. is a conversion story of a Gentile that in the Muslim context as well as on I believe this Old Testament account returns to his home culture. This story is the missiological understanding of offers us another biblical case in our similar to situations and dilemmas that contextualization. He argued that the missiological discussions surrounding many missionaries and newly converted “fi ve pillars” in Islam, in fact, are “all the contextualization of the gospel. I Christians experience in countries where adaptations of previous Jewish and will present different interpretations Christianity is scrutinized. In the three Christian forms” (Woodberry 1989, of Naaman’s petitions and Elisha’s petitions that Naaman makes to Elisha, 283). By pointing out that Paul and response, using biblical exegesis and two of them have been the cause of James continued to attend Jewish theology of mission as it relates to many debates and discussions because synagogues even after the community of contextualization. In addition, the they involve Naaman’s actions after his new faith was formed, he among others relationship between form and mean- conversion and seem to overlap with his provided biblical evidence that permitted previous religious practices. the “followers of Isa” to attend Mosques (Woodberry 1989, 289). His argu- Synopsis of the Naaman Narrative ment resulted in strong support for the In the three The pinnacle of the Naaman narrative “followers of Isa” movement and led to petitions that Naaman is his confession of faith in YHWH many successful case stories in Muslim after the miraculous healing of leprosy. contexts, to the development of the C5 makes to Elisha, two In the Ancient Near Eastern cul- “Insider” Movement,2 and to reaching ture, the disease and its cure signifi ed out to the forgotten peoples behind the of them have been the judgment and divine salvation for the formidable walls of religious traditions cause of many debates patient. In Smith’s words, biblical heal- (Travis 1998; Caldwell 2000; Culver ing “is not limited to the relief of physi- 2000; Massey; Massey; DeNeui 2006). and discussions. cal suffering; healing generally refers to much larger theological issues as well” Those not so enthusiastic about the C5 (1994, 205). Therefore, the narrative4 of and Insider Movement cautiously dis- Naaman’s healing is not only an account agreed, believing that any legitimization ing as described by Paul G. Hiebert of who the true God is and who fi nds of attending Mosques will make the (1989) will be utilized. The strength of favor with God, but also provides the “followers of Isa” vulnerable to religious the link between form and meaning, foundational plot of the narrative. syncretism (Parshall 1998, 409-410). evolved from Hiebert’s discussion on This paper will especially address one the “connectedness” between form and The broader plot of the narrative is particular argument from Tennent’s list meaning,3 will also be explained in order the clash of two religious worldviews: of the possible dangers in the C5 move- to develop a model of contextualization. YHWH, the true God, against ment (Tennent 2006). In his brief exe- Using this model, the Naaman nar- the false god of Syria, Rimmon. By gesis of 2 Kings 5:18-19, Tennent states rative will be re-examined to fi nd the considering parallel characters5 from that practitioners of C5 movement strength of relationship between forms the domain of YHWH in contrast to inappropriately legitimize the Mosque and meanings embedded within the those of Rimmon as shown in Figure 1, attendance of Muslim background narrative and deepen our understanding readers are prone to assume that those believers (MBBs hereafter) by misin- of issues related to contextualization. siding with YHWH have a covenantal terpreting Elisha’s response to Naaman Further, lessons from the narrative will relationship with God and are the as a positive agreement between Elisha be used to reevaluate some issues in the benefi ciaries of an unfathomable grace, while those in the domain of Rimmon Figure 1. Contrasted Characters in the Naaman Narrative. are heathens. This premise, however, is challenged as the narrative progresses. RIMMON € YHWH Subplots appear as different characters are introduced. There are three contrast- King of Syria € King of Israel ing pairs of characters. The fi rst pair of Naaman € Elisha contrasting characters are the King of Aram, Ben-Hadad II, and Johoram of Young Naaman’s Servants € Gehazi Israel (Kaiser 2000, 42; Schultz 2000, Girl Wife 180). Both are kings of their respective International Journal of Frontier Missiology Daniel Shinjong Baeq 199 countries and both would be vitally he evaluation of his questionable petitions dependent on their god for the wellbe- ing of their kingdom. The King of should be based on the quality of his “spiritual Aram was a man who did not know transformation.” or have a relationship with YHWH. T He served and worshiped his god, also contributed positively to the overall activity of YHWH, Naaman is brought Rimmon, according to their religious confi guration of the plot because without into an invisible divine congregation of traditions and cultural rituals. But when their input Naaman would never have true believers. Of those who were on the healers of Rimmon could not cure washed himself in the Jordan River. the Israelite side, the only true believer “the honorable and highly regarded On the contrary, the servant of proved to be Elisha. The King of Israel general,” he released the general to the Elisha, Gehazi, despite his position as and Gehazi were not true servants of hands of the prophet of YHWH with a YHWH’s servant, was not controlled the Lord. From the religious world of considerable amount of treasure (Kaiser by his faith in YHWH but instead by Rimmon, however, Naaman, a foreign 2000, 44).6 his material greed. As a consequence general, found favor with God. The The King of Israel shows all the signs of his choice, the curse of leprosy from critical roles played by the servant girl, of despair when he is approached with which the general was released became Naaman’s wife and the servants testify Ben-Hadad II’s request. Sweeney con- a shackle to this servant of Israel’s that they were under the will of God, cludes that the King of Israel “dem- prophet (2 Kings 5:27). unconsciously obeying God so that they onstrates his own lack of confi dence fulfi lled their part in this story. Lastly, two most prominent contrast- in YHWH and the prophet of God ing human characters are Naaman Therefore this narrative suggests that in his own capital city” (2007, 299). and Elisha. The prophet, Elisha, was the conventional manner of separating Although Johoram was outwardly a man who had a strong relation- those who belong or don’t belong to connected to YHWH, he neither ship with YHWH. Naaman did not the true God simply by their religious knew the breadth of God’s power nor know YHWH nor had any relation- association is not a valid assumption. sustained any expectation that God ship with him, but he came to the We often assume that conversion is would help him. prophet of YHWH in desperation simply switching from one religious The second set of contrasting fi gures to be rid of leprosy that was “beyond world, or religious association, to are the servants of Naaman and Elisha. everyone’s control” in his homeland another. But in this narrative we can The young female servant of Naaman’s (Brueggemann 2007, 265). Naaman see that identity in YHWH is not wife is presented as a special person is clearly disappointed at the recep- that clear-cut. This narrative forces of faith. Despite her sufferings and tion that he received and the method the missiological question of reli- hardships as a casualty of war, she did proposed for healing (v. 11,12). gious identity and what true conver- not give up her faith in the God of Being fully immersed in his religious sion involves. It forces us to ask what Israel. It is possible to conclude that culture, he expects rituals similar to indicators of change should be present her faith in the true God enabled her those he had previously experienced in when a person of another faith identi- to be confi dent enough to suggest that his homeland. fi es with Christ. Naaman visit Israel, knowing fully After the miraculous healing of Naaman’s Conversion that if the mission turned sour it would Naaman, which may not have hap- bring calamity on her. Unlike the king Despite the consensus among scholars pened without the plea and persuasion 8 of Israel, however, she did not lose on Naaman’s great confession of faith, of his faithful servant, Naaman returns her connection to God. The unshak- their reactions to Naaman’s petitions, to Elisha to make his confession of able faith that a young girl showed which shortly follow his confession, faith, which is the climax of the narra- throughout sufferings and hardships in display a wide theological spectrum. tive to which all devices of the narra- her life is often used as an important However, the evaluation of his ques- tive plot lead. hermeneutical device in the Asian tionable petitions should be based on context to encourage believers in the I know that there is no God in all the the quality of his “spiritual transfor- face of persecution and oppression and earth, but in Israel…your servant will mation” (Long 1991, 73). Scholars to give reasons for endurance.7 no longer offer burnt offering nor will have raised a series of questions on he sacrifi ce to other gods, but to the Naaman’s conversion and his petitions: Naaman’s wife, as well as the servants Lord (v.15b, 17b, NASB henceforth). Was Naaman’s conversion partial or who accompany her, persuade their lord perfect? (Nwaoru 2008, 35) Was his Although YHWH caused the victory of to follow through on the good news. faith faultless or bound to his old belief the Aramean general (v. 1), the general Naaman’s wife, upon hearing the news system? (Buttrick 1962, 490) Was his was still devoid of the knowledge of of her husband’s hope for cure, persuades confession monotheistic, henotheistic, Naaman to seek help. The servants the Lord. However, by the sovereign 27:4 Winter 2010 200 Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman’s Petitions (2 Kings 5:15-19) or monolatristic? (Gray 1970, 507; it is premature to accept Naaman’s Sweeney, who says that “by declining Kaiser 2000, 46; Nwaoru 2008, 37) subsequent petitions and behavior as to accept the gift, the narrative portrays How then should we evaluate the con- indicative of genuine conversion with- both YHWH’s and Elisha’s magnanim- version of Naaman? out closer examination. ity and highlights once again the relative power of Naaman and Elisha” (Sweeney According to the theologians of con- Debate on Naaman’s Petitions version, there are two aspects in the 2007, 300). Elisha’s acceptance of the Naaman’s petition to take some dirt Greek word for conversion, epistrophe: gifts would have sent the wrong mes- from Israel back to his country and directional metanoia (repentance) and sage that somehow this miracle was the request to be pardoned of bowing confessional pistis (faith) (Berkhof Elisha’s doing and thus take the glory down at the Rimmon temple have 1996, 482; Peace 2004, 8). In the case away from YHWH. been the center of much controversy of the Naaman narrative, there is a and debate among scholars of the Old Second Petition: Soil for an Altar? faith confession that Naaman makes Testament and of theology of mission. Just after Elisha declines Naaman’s plea to Elisha, “there is no God in all the These petitions arose because Elisha of accepting his gifts, Naaman says, earth, but in Israel” (v.15). On the con- refused to accept Naaman’s gifts. “If not,” which indicates a conditional trary, it is not easy to fi nd his repen- statement. The rejection of the former tance immediately from the narrative. petition gave cause for the second Naaman could repent of many crimes petition, to obtain “two mules’ load of he may have committed in his military earth” (v.17). Some scholars criticize this career. There is, however, no evidence Repentance has petition as an act of “idolatrous supersti- of his repentance of any of his previous tion” because it refl ects his polytheistic crimes, and his conversion may seem to to be a life-time process territorial concept of divinity and limits be incomplete. of behavioral redirection the almighty God to the soil of Israel Here we have to carefully examine (Keil and Delitzsch 2001, 3:226; Hobbs the biblical words for repentance. The toward God, not a once- 1985, 13:66). Others criticized this peti- Greek word for repentance, metanoeo tion as having a “monolaterous” 9 inten- or metanoia, focuses on the “emotional in-a-lifetime event. sion (Nwaoru 2008, 37). Scholars fi nd change of one’s mind” (Arndt, Danker, it diffi cult to judge whether Naaman and Bauer 2000, 640). But the Hebrew decided to worship God exclusively word, niham, is closer to a “directional (monolatrism) or to believe God exclu- change” of behavior (Kromminga 1984, First Petition: Please Take sively (monotheism) from the given text. 936). In the Old Testament, when the These Treasures! Gray’s quote from a German theologian prophets urged the Israelites to repent, Scholars speculate on why Elisha refused widens our understanding of the context it meant a behavioral turn from their Naaman’s gifts. Brueggemann claims of the narrative. that Naaman is acting according to the idol-worship to become true worship- (Naaman’s) reason consented to pers of the YHWH. Repentance, religious and traditional customs of his monotheism but convention bound therefore, has to be a life-time process of country, where heathen prophets often him practically to monolatry. Eissfeldt behavioral redirection toward God, not offered their services for money (2007, has argued that there was already a a once-in-a-lifetime event, since people 269). Just as Naaman’s expectation of tendency to monotheism in the cult are always under a constant inclination what Elisha would do to heal him was of Baal-shamaim in Syria, so that to fall way from God. based on his experiences with heathen Naaman was the more prepared to prophets in his own country, likewise his confess that the one God was Yahweh If repentance is a directional change of offering of gifts after the healing was a (Gray 1970, 507). behavior, Naaman’s second statement compensation for the healing received This observation suggests that it is of faith can be accepted as an evidence (Brueggemann 2007, 269). of repentance: “[Y]our servant will unreasonable to conclude that Naaman’s no longer offer burnt offering nor will Also, if the prophet accepted the gifts, petition was rooted in “idolatrous he sacrifi ce to other gods, but to the Naaman would consider his debt to superstition” or “territorial concept of LORD.” (v. 17) Directional change God or to Elisha fully repaid, or maybe divinity.” Other scholars evaluate his is apparent in Naaman’s confession. that God can be coerced into doing request as a decision to maintain his Therefore, I cautiously conclude that miracles in return for riches and trea- faith in YHWH using the dirt as a Naaman’s conversion, which shows his sure. Elisha wanted this man to fully “sacramental attachment” (von Rad confession of faith and repentance of understand that it was God’s divine will 2001, 35) or for simply building his own directional change, meets the theological and His power alone that had healed altar for YHWH (Bullock 1861, 161; requirement of conversion. However, him. This idea is concurrent with the Provan 1995, 193; Nwaoru 2008, 35). moral and functional perspective of Whether he intended to build an altar International Journal of Frontier Missiology Daniel Shinjong Baeq 201 or to use it as a sacramental attach- issionaries must uncover the deeply rooted ment, the petition to get earth of Israel indicates the clear intention to worship underlying connection between the cultural YHWH alone. form and meaning. Third Petition: Worship M in the Heathen Temple? requirement and not a serious theo- A Principle of Contextualization logical act” (2007, 269). The third petition is even more con- The core discussion of the Naaman troversial. Naaman says, To understand Naaman’s true inten- narrative has to do with using religious patterns of heathen culture (form) to When my master goes into the house tions, Elisha’s response must also be express Christian faith (meaning). of Rimmon to worship there, and he taken into consideration. To Naaman’s leans on my hand and I bow myself third petition of pardoning his bowing Tillich (1964) defi ned the relationship in the house of Rimmon–when I at the temple of Rimmon, Elisha between form and meaning by identify- bow myself in the house of Rimmon, succinctly replies, “Go in peace” (v. ing differences between “religious sign” the LORD pardon your servant in this 19a). Scholars differ in their opin- and “religious symbol.” 11 Borrowing a matter (v.18b, NASB). ion of Elisha’s answer as well. Some theory of linguistics, he contended that if form and meaning have a strong and Many scholars negatively inter- interpret Elisha’s response as a simple natural connection, it is a symbol. If the pret Naaman’s petition as based on farewell in Hebrew (Edwards, Rogers, connection is weak (or detached), it is “polytheistic superstition” (Keil and and Dwight 1839, 2:741; Grieve a sign. His account of the relationship Delitzsch 2001, 3:226), “religious 1920, 306). Other scholars suggest a between religious symbol and meaning compromise and superstition” (Hobbs neutral interpretation. They propose provides a clearer understanding of reli- 1985, 13:60,66), or a “pagan notion that Elisha did not give any decisive gious symbolism, especially in the use of of territorial deity” (Maier III 1997, answers, neither approval nor disap- Christian symbols.12 187). Similarly, Kaiser asserts that proval (Keil and Delitzsch 2001, Naaman “mixes his new Yahwehism 3:227; Fritz 2003, 260; Maier III 1997, [S]igns do not participate in any way with strands of an old paganism” 190-191; Kaiser 2000, 48-49). They in the reality and power of that to which they point. Symbols, although (2000, 47). Smith is most severe and interpret Elisha’s response to mean they are not the same as that which regards this petition as an excuse that now with a new faith in YHWH, they symbolize, participate in its to get permission for “worshiping Naaman should go back to his country, depending on the guidance of YHWH meaning and power.… The differ- another god” (1994, 210). Nwaoru ence between symbol and sign is the takes this further and surmises that alone. A number of others are of the opinion that Elisha’s answer is a posi- participation in the symbolized reality Naaman experienced only a “partial which characterizes the symbols, and tive affi rmation,10 which acknowledges conversion” (2008, 35). A few scholars the non participation in the “pointed- the “social requirement” and “unavoid- such as Brueggemann, however, take to” reality which characterizes a sign a more generous position and regard able occasions” in Naaman’s situation (Tillich 1964, 54-55). Naaman’s petition as “only a social (Provan 1995, 193; Brueggemann 2007, 269). Paul G. Hiebert also observes that the development of scientifi c theory in the Figure 2. Interpretative Graph of Religious Symbols. West has led to the merging of the cul- Attached tural form and meaning as an insepara- ble entity (1989, 103). He advocates the D. A. necessity of a divorce between form and Idolatry Act of Faith meaning. According to Hiebert, form (Syncretism) (Faith Tradition) and meaning can be connected differ- ently, either arbitrarily, loosely, or tightly. Therefore missionaries must uncover Pagan

Christian the deeply rooted underlying connection C. B. between the cultural form and mean- Modify or Accept Religious Depravity

RELIGIOUS MEANING ing if they intend to impart a different (Contextualization) (Reformation) meaning through accustomed cultural forms (Hiebert 1989, 104). If a local Detached form has an indivisible connection to the pagan religious meaning, it may need to RELIGIOUS FORM be rejected (Hiebert 1989, 110-115).

27:4 Winter 2010 202 Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman’s Petitions (2 Kings 5:15-19)

Interpreting the form-meaning When pagan forms are detached believers as a “hermeneutical com- relationship of religious symbols is from pagan meanings (Quadrant C), munity” can determine whether (or complex, for the Christian context as the forms become a characteristic of how) the form and meaning can be well as in the context of other reli- culture with another religious heritage, detached or not (Hiebert, Tienou, and gions. Based upon theories of Tillich rather than a form that is crucial to Shaw 1999, 385). and Hiebert, a graph might help us that religion itself. Missionaries often see the different realities of religious assume that since the form has lost its Re-evaluation of Two Petitions symbolism (Figure 2 on p. 201). religious meaning, it can be used to Using Form-Meaning Dynamics Within a “faith tradition,” a Christian convey Christian meaning. Sometimes, The various viewpoints of scholars form may be attached to a particular however, minor modifi cations may on the second and third petition of Christian meaning as an “act of faith” be required to create a distance from Naaman were reviewed earlier. Now, (Quadrant A). Missionaries can often certain previous meanings.13 in light of the previously discussed relationships of form and meaning, make the mistake of thinking that The fi nal quadrant represents a dan- the two controversial petitions will this form will carry the same mean- gerous area where syncretism often be re-examined using form-meaning ing as it crosses religious and cultural occurs (Quadrant D). This is where boundaries. Since the bond between connection to shed greater clarity on the Christian form and meaning is the debate and its implications for very strong in the mind of the mis- contextualization in mission contexts. sionary, he or she feels compelled to impose it upon the new believers in The Signifi cance of Soil (v. 17) the mission fi eld. But missionaries In order to understand Altars of animal sacrifi ce are promi- should avoid the absolutization of his actual intention, we nent structures in religious cultures of Christian traditions and any graft- the Ancient Near East. Israel also had ing of those traditions on to a foreign need to take into account altars for burnt offerings. Even though context by simple transplanting or his worldview. Naaman used an ancient worldview translation. These traditions should with a pagan notion of God, we need also be contextualized appropriately to be cautious in judging his petition within any other intellectual, linguis- as paganism or syncretism. As was tic, and cultural setting. mentioned in the previous exegeti- cal review, some scholars believe that The area of religious depravity pagan forms and pagan meanings Naaman’s petition refl ects a “polytheis- (Quadrant B in Figure 2) is where are tightly linked. Therefore, when tic territorial concept” of divinity, that the Christian meaning is detached a non-believer in the mission fi eld the link in his worldview between the from a Christian form, and can comes across that form, it potentially almighty YHWH and the soil of Israel often indicate a place in need of conjures up all the idolatrous mean- is too strong (Keil and Delitzsch 2001, reformation and revival. Extensive ings associated to that form. Attempts 3:226; Hobbs 1985, 13:66). Although renewal is constantly required when to disassociate the pagan meaning this attachment of pagan theological a Christian symbol or form has lost from pagan form and give it a new form is true, a deeper level of speaker’s its meaningfulness. When these Christian meaning are extremely intention still needs to be interpreted. forms are transferred to the con- diffi cult and have more often cre- text of other religions, appropriate ated syncretism rather than effective Naaman’s second request of two contextualization has to be applied contextualization. Missionaries, how- mule-loads of soil can be analyzed with great caution. ever, should avoid directly attacking with “deep-level semiotic narrative structure” (Pavel 1985, 91).14 In order When a Christian form and its or passing judgment without the proper understanding of deep-level to understand his actual intention, we Christian meaning are detached or are need to take into account his worldview. only arbitrarily linked, the form has meaning and function of religious symbols in this area. If, as Paul In linguistics, an utterance contains lost much of its religious connection a surface meaning and a deep-level in the missionary’s home country and Hiebert posited, the level of connec- tion between religious symbols and meaning; thus, let us examine these may easily be dismissed as not having levels in Naaman’s petition. any religious value in the foreign their meaning can be arbitrary, loose, context. While pushing the form onto or tight, then this particular area Naaman’s actual utterance to Elisha the target culture is not advisable, the where religious symbol and meaning is a request to take the soil of Israel, missionary needs to restore the lost are tightly linked requires extensive which is the surface meaning. Biblical meaning of that form and see whether discussion. Further interaction and scholars sense the syncretism in his it could be used in the target culture. examination among local leaders and request because they see an embed-

International Journal of Frontier Missiology Daniel Shinjong Baeq 203 ded connection between his petition and the old religious worldview. Fritz ince Naaman confessed to not worship any of his points out that in the Ancient Near former gods, it is more reasonable to interpret Naaman’s Eastern context, soil and deity are intermingled (2003, 260), and von petition in the context of his duties to the King. Rad interprets Naaman’s intention S in pagan religious symbols, the use there to worship (B), Naaman has to as refl ecting the belief that there is a of a pagan form endangers Christian support the King next to him (C). “sacramental attachment” between dirt meaning with syncretism, even though You’ll notice that B-B’ and C-C’ have and YHWH (2001, 35). These views, Naaman was personally able to detach formatic (syntactic) similarity; yet, including Hobbs and Keil above, all the pagan meaning from its form. even though the discourse is symmetric agree that in Naaman’s belief system, in form, the meaning behind is not the the form (soil) had an intricate connec- It is improbable that Naaman wor- same. Nelson endorses this in stating, tion to meaning (god of that land). shiped YHWH exactly as the Israelites did. More likely, he would “because his loyalty is to his king and This is, however, only a partial inter- have offered up sacrifi ces in the not to Rimmon, as his overfull speech pretation of the deep-level semiotic most reverent and worshipful way he tries to make clear, his request does structure. A fuller interpretation knows. Certainly the likelihood of not undercut his monotheism” (Nelson takes the connection one step fur- his generating syncretism was there, 1987, 179). In other words, Naaman’s ther. When Naaman confessed his but more likely, because the mate- bowing is not because of his faith in exclusive monotheistic faith (v. 17b) rial that made up the altar was from Rimmon, but because of his duty to in his heart and mind, he had already Israel, he would never forget that he the King. Since Naaman confessed replaced Rimmon with YHWH. Thus is, in fact, worshiping God. That altar to not worship any of his former gods Naaman’s fi nal and deep-level inten- would represent no being other than (v.15), it is more reasonable to interpret tion can be interpreted as Naaman’s YHWH, the God who searches the Naaman’s petition in the context of his intention to worship YHWH. hearts of men, the God who would duties to the king. Let’s add our work in Figure 2 to this accept his sacrifi ces. As was discussed earlier, our inter- deeper analysis of Naaman’s request. pretation can only be complete when In his theological frame, Naaman Bowing at the Temple: it includes Elisha’s response. Naaman was unable to detach the meaning Detachable Meaning (v. 18) had to return to his home in Aram. from the form. In his mind, dirt was Namaan’s third and fi nal petition to But what will happen next is a critical a direct representation of the deity. excuse his bowing in the temple can question both to Elisha and Naaman. When he realized that YHWH was yield deeper meaning with narrative Naaman knows that as the com- the only true God, he immediately analysis. Structural semiotic analysis mander of the army and a notable attaches YHWH to the dirt from (Wolde 1989, 24-28) of Naaman’s and powerful offi cial, he is unable to Israel. In essence, he has taken a bibli- discourse reveals an interesting sym- excuse himself from all the state func- cal meaning, YHWH, and attached it metric meaning structure (Figure 3). tions, which usually entailed religious to a pagan framework of worshiping a The utterance can be divided into six rituals. Thus, rather than trying to deity. Naaman’s request, however, is a phrases where the fi rst three phrases hide what he would be required to do, dangerous attempt to contain biblical are mirrored by the last three phrases. he is earnest and honest before Elisha, meaning, the worship of YHWH, In the fi rst and last phrase, Naaman voluntarily informing Elisha of an in a pagan religious form. As we see begs pardon (A, A’) from the Lord unavoidable, inevitable activity in in Quadrant D in Figure 2, if there for his bowing (C’) in the house of his home land. The fact that he even is a tight form-meaning connection Rimmon (B’). When his master goes brought up this subject strongly indi- cates that Naaman had already con- Figure 3. Symmetric Structure of Naaman’s Second Petition (2 Kings 5:18). sidered the future and foreseen what serving YHWH would entail in his A In this matter may the LORD pardon your servant: home country. In essence, Naaman is B when my master goes into the house of Rimmon to worship there, explaining to Elisha that even though he has to physically bow down before C and he leans on my hand (to bow in the house of Rimmon) the idol, he is not worshiping the idol. C’ and I bow myself in the house of Rimmon, He wants Elisha to know where his B’ when I bow myself in the house of Rimmon, heart is, what his true intensions are. A’ the LORD pardon your servant in this matter In this context, the form is the act of (2 Kings 5:18, NASB, parenthesis and emphasis is mine) bowing in the temple. The mean- ing associated with this form is the 27:4 Winter 2010 204 Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman’s Petitions (2 Kings 5:15-19) worshiping of Rimmon. Based on may also know about Naaman’s new surface structures indicate an affi nity Naaman’s confession of faith, one faith in YHWH. If this is the case, to his old belief system (form), should cannot assume that he will be worship- Naaman’s case can be applied to the be interpreted from a conversion that ing Rimmon by bowing at the temple, C5 movement as well.15 indicates his genuine commitment to since he explicitly confessed that there Secondly, Tennent assumes that YHWH (meaning). Further, since is no other God other than YHWH. Naaman already had guilty feelings Jesus comments positively about Thus even though he bows out of when he asked Elisha for “ forgive- Naaman’s healing story in Luke 4:27, necessity, he has detached any spiritual ness” because “they both knew (it) inter-textual agreement is reached meaning from this transaction and is was wrong” (Tennent 2006, 108). when Elisha’s response to Naaman is only performing an empty act. This interpretation, however, has also accepted as positive. A Short Response to Tennent shortcomings because the symmetri- Contrasting characters in the narrative cal structure of his petition explicitly raised a question of who the true people What is the potential contribution of showed that his bowing did not have of God were. Those who have a “theo- this interpretation of Naaman’s nar- the same meaning as his master’s centered directionality,” 16 whose incli- rative to the theology and practice of bowing, which was described as nations lean toward God, consciously contextualization? Can we develop a or unconsciously, are the people of God principle of contextualization based in reality. A conventional boundary of upon this story? As mentioned at the religious culture, one which was used to beginning of this paper, Tennent is divide Jews and Gentiles, was found to critical about the mosque attendance They cannot simply be inaccurate. Therefore, the readers of of an MBB. He presents two argu- the Naaman narrative should acknowl- ments. In his fi rst argument, he states denounce their old edge that God is at work not only that if Naaman accompanied the king belief, convert to among the Israelites but also among because the King was frail, it would the Gentiles, in and through situations legitimize mosque attendance only in Christianity, and start prior to their conversion experience. cases where the new convert had to going to church. Traditionally, mission in the context dutifully accompany “his ailing and of other religions has often focused on feeble father” (Tennent 2006, 108). extracting a new believer from their However, as it was pointed out earlier, pagan religious context. Then the new the reason for Naaman’s temple atten- “worshiping” to Rimmon. If he does convert becomes isolated from the com- dance was because of the “social pres- not attach a pagan spiritual meaning munity of his own people with lesser sure” and expectation that came with to his form of bowing, it should not possibilities to bring others to Christ. his position as the chief general of be interpreted as an act of idolatry. There has been less appreciation for the the King (Brueggemann 2007, 269). Naaman in fact sought understand- theo-centered directionality of those like Muslim “followers of Isa” can be said ing from Elisha because even though Naaman who fi nd themselves within to be under similar social pressures. he appears to be bowing at the other religious associations. They cannot simply denounce their temple of Rimmon, he is only going Can we simply allow new believers to old belief, convert to Christianity, and through the motions and has detached attend religious rituals at a Buddhist start going to church. They will be spiritual signifi cance from the act of temple or worship at a Mosque? Or disowned by their families, communi- bowing to Rimmon. should we ban the pagan temples alto- ties, and society at large and pos- gether? Stuart Caldwell, a practitioner sibly face life-threatening situations. Conclusion and scholar of the insider movement, Tennent asserts that C5, if social As all theologians acknowledge, bibli- takes a negative view on the “place- pressure is the case, is comparable to cal messages are not always found in location” interpretation of the pagan Naaman’s case: it is not a C5 move- the literal meanings of the scripture. temple issue. In his research on “Jesus ment anymore because the condition It is important that in a narrative in Samaria,” Caldwell concludes is more likely close to C6 (hiding discourse like that of Naaman’s story, that Jesus’ response to a Samaritan identity and faith in Christ). In the the interpretations of passages be in woman, “not on this mountain nor passage, there is no explicit clue as agreement within the context and in Jerusalem temple” (John 4:21), to whether Naaman concealed or not in confl ict with each other. The actually implies his recognition of disclosed his new faith to the king Naaman narrative shows a positive both places (Caldwell 2000, 26). and people around him. Yet, since inner coherence between his con- His interpretation indicates that if a the king and the people in the palace version and consequent petitions. worshiper can revere God “in spirit will hear about Naaman’s miracu- Naaman’s petitions, though their and in truth,” the actual place does lous healing, it is plausible that they International Journal of Frontier Missiology Daniel Shinjong Baeq 205 not matter.17 However, although he task of the missionary is not only to coach new Caldwell’s view respects the subjec- tive position of the worshipers, it does believers in preaching the gospel, but to assist them in not adequately deal with objective cultural analysis. understanding and the relationship T one has with other members of the Muslims. International Journal of Jones, Gwilym H. faith community. Frontier Missions 17(1): 61-70. 1984 1 and 2 Kings: Based on the DeNeui, Paul H. Revised Standard Version. Grand The lesson of the Naaman narrative 2006 A Typology of Approaches Rapids, MI: Wm. B. Eerdmans advises us to allow a new believer to to Thai Folk Buddhists. In Publishing Company. remain in the person’s own familiar Appropriate Christianity, ed. Kaiser, Walter C. Jr. context while consistently discerning Charles H. Kraft, 415-436. 2000 Mission in the Old Testament: Israel Pasadena, CA: William Carey as a Light to the Nations. Grand and developing better ways for the Library. Rapids, MI: Baker Academic. new believer to express his new faith Dindamo, Belaynesh Keil, C. F., and Franz Delitzsch in God. The task of the missionary 2002 Hakalla Amale, 1905-1991: 2001 Commentary on the Old Testament: is not only to coach new believers in Kale Heywet Church. http:// 1Kings-2 Chronicles. Vol. 3. 10 preaching the gospel, but to assist www.dacb.org/stories/ethiopia/ vols. Peabody, MA: Hendrickson hakalla_amale.html. Publishers. them in cultural analysis, and to apply Edwards, Jonathan, Henry Rogers, and Kim, Jean Kyoung the form-meaning dynamics in reli- Sereno Edwards Dwight 2005 Reading and Retelling Naaman’s gious symbolism as they seek together 1839 The Works of Jonathan Edwards: Story (2 Kings 5). Journal for the to contextualize the gospel. IJFM With an Essay on His Genius and Study of the Old Testament 30: Writings. Vol. 2. 2 vols. London, 49-61. References Cited England: William Ball. Kraft, Charles H. Fritz, Volkmar 2005 Appropriate Christianity. Anon. 2003 1 & 2 Kings. 1st ed. Minneapolis, Pasadena, CA: William Carey 2010 Semiotics. Wikipedia. http:// MN: Fortress Press. Library. en.wikipedia.org/wiki/Semiotics. Gallagher, Robert L. Kromminga, C.G. Arndt, William, Frederick W. Danker, 2006 The Hebraic Covenant as a 1984 Repentance. In Evangelical and Walter Bauer Model for Contextualization. Dictionary of Theology, 936-937. 2000 A Greek-English Lexicon of the In Appropriate Christianity, ed. Walter A. Elwell, ed. Grand New Testament and Other Early Charles H. Kraft, 135-154. Rapids, MI: Baker Books. Christian Literature. Chicago, IL: Charles H. Kraft, ed. Pasadena, Long, Burke O. University of Chicago Press. CA: William Carey Library. 1991 2 Kings. Grand Rapids, MI: Wm. B. Berkhof, Louis Gray, John Eerdmans Publishing Company. 1996 Systematic Theology. Grand 1970 I & II Kings: a Commentary. Mackay, A B. Rapids, MI: Wm. B. Eerdmans 2nd ed. Philadelphia, PA: The 1882 The Story of Naaman. London, Publishing. Westerminster Press. England: Hodder and Brueggemann, Walter Grieve, Alexander James Stoughton. 2007 2 Kings 5: Two Evangelists and a 1920 A Commentary on the Bible. T. Maier III, Walter A. Saved Subject. Missiology 35(3): Nelson & Sons. 1997 The Healing of Naaman in 263-272. Hiebert, Paul G. Missological Perspective. Bullock, Charles 1989 Form and Meaning in the Concordia Theological Quarterly 1861 The Syrian Leper: A Chapter Contextualization of the 61: 177-196. of Bible History Expounded. Gospel. In Word among Us: Massey, Joshua London, England: Wertheim, Contextualizing Theology for 2004a Living like Jesus, a Torah- Macintosh, and Hunt. Mission Today, ed. Dean S. Observant Jew: Delighting in Buttrick, George Arthur Gilliland, 101-120. Dallas, TX: God’s Law for Incarnational 1962 The Interpreter’s Dictionary of the Word Inc. Witness to Muslims. Part I. Bible. Nashville, TN: Abingdon 1994 Anthropological Refl ections on International Journal of Frontier Press. Missiological Issues. Grand Missions 21(1): 13-22. Caldwell, Stuart Rapids, MI: Baker Books. 2004b Living like Jesus, a Torah- 2000 Jesus in Samaria: A Paradigm Hiebert, Paul G., Tite Tienou, and R. Observant Jew: Delighting in for Church Planting among Daniel Shaw God’s Law for Incarnational Muslims. International Journal of 1999 Understanding Folk Religion: A Witness to Muslims. Part II. Frontier Missions 17(1): 25-31. Christian Response to Popular International Journal of Frontier Chomsky, Noam Beliefs and Practices. Grand Missions 21(2): 55-71. 1965 Aspects of the Theory of Syntax. Rapids, MI: Baker Academic. Nelson, Richard D. MIT Press. Hobbs, T. R. 1987 First and Second Kings. Louisville, 1972 Language and Mind. New York, 1985 Word Biblical Commentary—2 Tenn.: John Knox Press. NY: Harcourt Brace Jovanovich. Kings. Vol. 13. 52 vols. Waco, Nwaoru, Emmanuel O. Culver, Jonathan TX: Word Books Inc. 2008 The Story of Naaman (2 2000 The Ishmael Promise and Kings 5:1-19): Implications Contextualization among 27:4 Winter 2010 206 Contextualizing Religious Form and Meaning: A Missiological Interpretation of Naaman’s Petitions (2 Kings 5:15-19)

for Mission Today. Evensk Journal of Frontier Missions 23(3): and worldview for a better communication, Missionstidskrift 96(1): 27-41. 101-115. the gospel message that they preach will Parshall, Phil Tillich, Paul remain a foreign religion. 1998 Danger! New Directions in 1964 Theology of Culture. New York, 2 John Travis (a pseudonym) devel- Contextualization. Evangelical NY: Oxford University Press, oped “C1-C6 spectrum” to portray the Missions Quarterly 34(4): 404- USA. degrees of “Christ-centeredness” in the 410. Tillich, Paul, and Robert P. Scharlemann expression of Muslim background believers Pavel, Thomas G. 1988 Writings on Religion. Berlin, (Travis 1998). His article provided and 1985 Literary Narratives. In Discourse Germany: Walter de Gruyter. pioneered the C5 movement. According to and Literature: New Approaches Travis, John Travis, the C5 believers identify themselves to the Analysis of Literary 1998 Must All Muslims Leave “Islam” as “Muslim followers of Isa Al Masi.” They Genres, p. 86-103. Amsterdam, to Follow Jesus? Evangelical do not dramatically change their religious Netherlands: John Benjamins Missions Quarterly 34: 411-415. practices even though they do so in faith Publishing Company. 2000 Messianic Muslim Followers Peace, Richard V. of Isa: A Closer Look at C5 confession. The C5 movement has brought 2004 Confl icting Understandings Believers and Congregations. controversial discussions among both prac- of Christian Conversion: International Journal of Frontier titioners and missiologists (Parshall 1998; A Missiological Challenge. Missions 17(1): 53-59. Travis 2000; Tennent 2006). International Bulletin of 3 Hiebert’s idea of connectedness Missionary Research 28(1): 8-14. between form and meaning is compatible Petersen, Brian K. to the linguistic and theological concept of 2007 A Brief Investigation of Old sign and symbol. The prominent French Testament Precursors to the The author of the linguist, Ferdinand de Saussure (1857- Pauline Missiological Model Naaman narrative 1913), identifi ed the level of connection of Cultural Adaptation. between “signifi er” and “signifi ed.” If there International Journal of Frontier weaves the miraculous is an arbitrary connection between the Missions 24(3): 117-129. “signifi er” and the “signifi ed,” it is a “sign.” Provan, Iain W. event into an If there is a natural connection, it becomes 1995 1 and 2 Kings. New International a “symbol.”(Saussure 1972, 65-68) The Biblical Commentary. Peabody, intriguing narrative German theologian, Paul Tillich, also iden- Mass.: Hendrickson Publishers. 1997 1 & 2 Kings. Sheffi eld, England: plot. tifi ed similar relationship between “religious Sheffi eld Academic Press. sign” and “religious symbol.” (1964) 4 von Rad, Gerhard Provan also suggests that the books 2001 Old Testament theology: The theol- of First and Second Kings should be stud- ied as narratives in which “plots” are found ogy of Israel’s prophetic traditions. Wolde, E. J. van Louisville, KY: Westminster as literary devices (1997, 27). To portray 1989 A Semiotic Analysis of Genesis 2-3: this conversion story of a Gentile, the John Knox Press. A Semiotic Theory and Method author of the Naaman narrative weaves the Sanneh, Lamin of Analysis Applied to the Story 1989 Translating the Message: The of the Garden of Eden. Assen, miraculous event into an intriguing nar- Missionary Impact on Culture. Netherlands: Van Gorcum & rative plot. Following this informed sug- Maryknoll, NY: Orbis Books. Comp. gestion, it is proper for us to start fi nding Saussure, Ferdinand de Woodberry, J. Dudley literary plots and their hidden meanings. 5 1972 Course in General Linguistics. 1989 Contextualization among As a literary plot, Alan Smith La Salle, Ill: Open Court Muslims: Reusing Common focuses on two “major characters,” Naaman Publishing. Pillars. Word Among Us: and Elisha (Smith 1994, 205). By elimi- Schultz, Samuel J. Contextualizing Theology for nating the minor characters, he limits his 2000 Old Testament Speaks—5th Mission Today Dean S. Gilliland, research without taking account of the Edition: A Complete Survey ed. p. 282-312, Dallas, TX: bigger picture of the narrative in its reduc- of Old Testament History and Word Publishing. tionism. Kim tries to expand this concept Literature. New York, NY: Zaid, Saraji Umm of “main character” by marking the impor- HarperSanFrancisco. 2006 Secret War: Protecting Yourself, tance of the slave girl’s role in the whole Smith, W. Alan Your Family, and Your plot. However, the overall effort of Kim’s 1994 Naaman and Elisha: Healing, Community from Missionaries. feministic hermeneutics made this young Wholeness, and the Task of http://forum.bismikaallahuma. slave girl (female) stand alone, even with- Religious Education. Religious org/showthread.php?t=1701. Education 89(2): 205-219. out Naaman’s wife, against the other male Sweeney, Marvin Alan characters (Kim 2005). In the given text, Endnotes we observe that there are non-dismissible 2007 I & II Kings: a Commentary. 1 While missionaries need to decul- Louisville, KY: Westminster characters whose relationships positively turate their mother culture so that they John Knox Press. contribute to the Naaman narrative; his become messengers of the gospel, they also Tennent, Timothy C. wife, a young slave girl, the king of Syria, need to fi nd contact points or common 2006 Followers of Jesus (Isa) in Islamic and servants who accompany Naaman to grounds to present the gospel that is mean- Mosques: A Closer Examination Israel. Elisha was also present with the of C-5 “High Spectrum” ingful to the hearers as well. Unless they king of Israel and his servant, Gehazi. Contextualization. International actively research and evaluate local culture International Journal of Frontier Missiology Daniel Shinjong Baeq 207 6 The true intention of the King nstead of showing “lotus hands,” Christians [in is uncertain, as some speculate that the reason for sending Naaman to Israel may Cambodia] press the palms fi rmly so that they have been a way to create an excuse to wage war against Israel. However, what become “prayer hands.” is certain is that YHWH orchestrated all I things so that Naaman would arrive at is only a ‘signifi er,’ i.e., the representation Missionaries,” views the C5 believers as Elisha’s door and later be healed. of something, and it must be combined in “heretical or confused Muslims” since they 7 Nwaoru accounts for the meaning the brain with the ‘signifi ed,’ or the thing profess a different faith from the Muslim of the Israelite girl’s situation missiologi- itself, in order to form a meaning-imbued majority (Zaid 2006). 16 cally, suggesting that the young girl “saw “sign.” If there is a natural connection To articulate this, the concepts of the problems of her life as opportunities between the “signifi er” and the “signifi ed,” “centered-set” and “directionality” are bor- to propagate her faith and to bear witness it becomes a “symbol.” (Anon. 2010) rowed from Hiebert (Hiebert 1994, 123). 12 17 to the healing/saving power possessed by Though Paul Tillich perceived Caldwell’s view, however, is also YHWH’s representative.” (Nwaoru 2008, religion as a system of symbols (1964), defi cient in dealing with the weak believ- 29) It is not certain whether the Israelite his failure of cognition of religious reality ers (1Cor 8:1-13) who cannot worship girl actually acknowledged Naaman’s imprisoned faith in a philosophical and YHWH “in spirit and in truth” with full diseases as an opportunity of evangelism religious symbolic system. Therefore, his knowledge, genuine emotion, and sound or not. However, it is evident that YHWH cognition of God cannot overcome the judgment of their socio-religious context. used her life to make the narrative happen religious symbolism. Unlike the evan- for Naaman’s salvation under his sover- gelical cognition of God as a personal and eignty. It is also interesting to compare a relational being, God, to Tillich, God similar story in contemporary Ethiopia in became an impersonal being imprisoned in which a kidnapped girl, Kakalla Amale, a symbolic religious system. The following was forced to become the third wife of a statement clearly refl ects Tillich’s cogni- Muslim man, Ato Jate Malegu. This laid tion of God: “The fundamental symbol of a foundation for the Kale Heywet Church our ultimate concern is God.” (Tillich and and the conversion of the whole village Scharlemann 1988, 252) 13 (Dindamo 2002). For example, Cambodians greet 8 Naaman’s confession indicates a each other by pressing palms together in major shift in his worldview. He denounces front of face and bowing at the same time the existence of any other god except (hands should be shaped as if they hold an YHWH and that is why he will no longer egg). This is called sompeah(k). The shape offer burnt offerings nor make sacrifi ces of lotus hands symbolizes dedication of life to other “gods.” He declares that the Lord, to the Buddha. Therefore, in some Cam- who resides in Israel, is the true God. bodian churches, missionaries taught new Unlike Naaman’s confession of YHWH believers the Korean bow or the Western as Israel’s regional God, the plot of the “hi” (waving one hand over one’s shoulder), narrative as a whole proves that YHWH is which is improper and absolutely foreign to the True God of the earth and His power the local non-believers. In this case, simple goes beyond the limits of ethnic, religious, modifi cation and rendering with new and national boundaries (Smith 1994, 207; Christian meaning would bring cultural von Rad 2001, 30-31). Gray and Jones appropriateness. Instead of showing “lotus gave Naaman’s confession high marks in hands,” Christians press the palms fi rmly comparison with the Islamic monotheistic so that they become “prayer hands.” When shahada (Gray 1970, 507; Jones 1984, 418) they greet each other, they can confess in However, Gray carefully diagnosed Naa- their heart, “I pray for you.” 14 man’s situation as a form of “monolatry.” In order to interpret the intension (Gray 1970, 507) behind Naaman’s request, one needs to 9 The dictionary meaning of this word consider Noam Chomsky’s famous theory is “worship of one god without denying the of “transformative syntax.” In his book, existence of other gods.” Aspect of the Theory of Syntax (Chomsky 10 Mackay re-narrates Elisha’s 1965), he observed a deeper meaning response; “Your heart is now fi lled with behind the syntax, the surface structure,of peace through the knowledge of Jehovah’s a language. In Language and Mind grace; now wherever you go, whatever you (Chomsky 1972), he argues that linguistics do, take heed that you never lose that peace should not be a study of utterances, but of which is now your portion.” (1882, 111) the “human mind” revealed in the “inner 11 His idea is very similar to Ferdi- relationship between sound and meaning.” nand de Saussure (1857-1913), a prominent (Chomsky 1972, 100-114) 15 French linguist who claimed that “no word A Muslim writer in her article is inherently meaningful. Rather a word titled, “Secret War: Protecting Yourself, Your Family, and Your Community from 27:4 Winter 2010