Connections the Journal of the WEA Mission Commission a GLOBAL WRITERS’ ROUNDTABLE SPEAKING INTO the CHALLENGES of WORLD MISSION TODAY

Connections The Journal of the WEA Mission Commission A GLOBAL WRITERS’ ROUNDTABLE SPEAKING INTO THE CHALLENGES OF WORLD MISSION TODAY

Vol. 7, No. 3 September 2008

Contextualization Revisited A Global and Missional Perspective aDvertiseMeNt ConneCtions taBle Of cONteNts Editorials 3 William Taylor From of the Heart and Mind of the Editor 4 Bertil Ekström From my Corner

Feature Articles 5 Rose Dowsett Contextualization and rainbow Faith 9 Mark Young A Necessarily Wary Enterprise? 12 Ronaldo Lidório Church Planting Theology and Contextualization 15 Melba Maggay reading, or How to get the seven Blind Men see the Elephant 18 Richard Tiplady Contextualizing the Church in Europe 22 Alex Araujo, Mary Lederleitner, Werner Mischke A new Metaphor for Cross-Cultural Mission Partnership 24 Jim Chew reflections on Contextualization: My Personal Journey 28 Colin Harbinson The Arts, the Imagination and Contextualization 29 Kirk Franklin The Journey of reflection Moves Forward for Travel Information Wycliffe International’s Consultative Process 32 Kent Parks for Christian Workers A ‘Peoples’ Approach: Mission Apartheid or Practical Universality? 33 Marion Knell Member Care and Contextualization 34 Sas Conradie Contextualizing Mission Information Management in the 21st Century 35 Heidi Schoedel Contextualization for Aliens and sojourners - Then and Today 36 Rob Brynjolfson, Jonathan Lewis The contextualization of Missionary Training

reviews 38 Warren R. Beattie A review of Contextualization resources 40 Barbara Burns review of Dean Flemming Vol. 7 • no.3 settiNG tHe staGe From the heart and mind of the editor

as it confuses the stories. Preach when he left the cave he met a wife it, as I have! who said, “Come and have tea with me.” But he said, “No, I can’t. I “My favorite parable is about have married a wife and cannot the good Samaritan. You see, there come.” So the man went out into was this dude who had to go from the highways and byways and com- Jerusalem down to Jericho, and on pelled the passers-by to come into the way he fell among thieves, and tea. He went on until he came to the thorns grew up around him Jerusalem. When he got there, he and choked the poor man, who saw Queen Jezebel sitting high up didn’t have any money. But lo and in the window, and he cried out, behold, along came the Queen of “Throw her down” and they threw Sheba, who gave him, that’s right, her down. Again he cried, “Throw gave him, a 1000 talents of gold her down some more”. And they and a hundred changes threw her down 70 times 70 and of William D. Taylor, Editor of raiment. And he the remains they picked up twelve got a chariot and baskets. Not then I ask you all this: Welcome to the thought- Veteran Latin drove furiously. As he Whose wife do you think she’ll be in ful journal, grappling with the American theologian, René was speeding along under a big the resurrection?” ongoing challenge of contextu- Padilla, defines it as “Transposing sycamore tree, his hair got caught alization. Let’s try to define this the Message from its original his- on a branch and left him hanging Profitable and provocative complex term, contextualization. torical context into the context of from it. And he hung there many reading for you. But to do it justice, I offer four present day readers so as to pro- days and many nights, and ravens as broad brush-strokes on a chal- duce the same kind of impact on brought him food to eat and water lenging canvas. their lives as it did on the original to drink. Then one night, while William Taylor is Ambassador hearers or readers.” he was hanging there asleep, his at large of the WEA and edi- Mark Young, co-convener of wife Delilah came along and cut tor of Connections. Born in the MC task force on contextu- Another veteran, New off his hair and the poor man fell Latin America, he and his wife, alization, says it’s "The process Zealander, Bruce Nicholls says it’s on stony ground. And it began to Yvonne, served for 17 years of reformulating and commu- “The translation of the unchang- rain, and it rained for 40 days and before a move to the USA. He is the father of three adult GenXers nicating (behaviorally, verbally, ing Gospel of the Kingdom into 40 nights, and he hid himself in a born in Guatemala. institutionally, etc.) the truths of verbal forms meaningful to the cave until the rain stopped. But Scripture according to the cultur- peoples in their separate culture al patterns of a given context." and within their particular existential situations.” Latin American theologian, Emilio Antonio Núñez, writes: Perhaps the best way for the “Contextualization is, generally term to take root is simply to speaking, the effort to make re- release the writers of this issue to levant the meaning of the biblical develop the theme: missiological text to our contemporary social and contemporary; practical and context. It is in a sense the trans- relevant from colleagues who lead culturization of the text from the key missional networks or agen- times of the biblical writers to cies around the world. our own times. The word contextualization can suggest to us the But here’s a different humor- content, context, and communi- ous perspective, given to me by cation of our message to contem- an Aussie friend, a crazy attempt Living porary people. to contextualize the story of God

3 settiNG tHe staGe ConneCtions From my corner...

ties on their necks were a sad receiving people, rejecting different aspects that involve remembrance of ecclesiasti- the indigenous culture; this theme and the way we have cal rules in the West and a • Missionaries not contextual- acted many times in our mission screaming testimony to the ising their theological teach- history, there are reasons for us lack of contextualization by ing and not understanding to be both humble and coura- the missions. that their own theology was geous. Issues go much deeper conditioned by their culture than wearing ties. On the other No, I did not bring new of origin; hand, they are, in the case of the ties. I did not even have my • The formation of “exotic” Tikuna, flagrant examples of our own with me. It was over 40 churches as almost exact copies need for God’s grace. << degrees Celsius and of denominational churches in Bertil Ekström the less you wear the their homelands; and, Endnotes Executive Director better. It took a couple • The formation of a top-down “Did you bring of hours to explain my leadership according to the 1� F. Hrangkhuma, Christianity in India: Search for Liberation and Identity, the ties?” was the first question failure in fulfilling the promises model practised by the mis- (Pune, India: ISPCK 1998), 318-322 1 the Tikuna leader asked me as made, but it also brought oppor- sionaries. 2� P. Hiebert, Anthropological Insights soon as he saw me in the boat tunity for an interesting discus- for Missionaries, (Grand Rapids, entering the small harbour in the sion about spiritual authority and Paul Hiebert’s “critical con- Baker Book House, 1995), 171-192 Santo Antonio village. Renamed ways of showing their position of textualization”2 is certainly helpful Filadelfia due to a majority of responsibility for the churches. here, searching for a full respect Bertil Ekström is the past believers in Jesus, the village is for the receiving culture without president of the Brazilian located on the shore of the upper Later the same day, one neglecting the principles in the Association of Cross Cultural part of the Amazon River, the of the elders asked me about Word of God and letting these Agencies and COMIBAM, the Latin American Continental Solimões. The Tikuna is one of dancing and the use of their principles critically evaluate cultur- Missions Network. He serves the the largest indigenous tribes in traditional instruments. It was a al expressions, both in the sending WEA Mission Commission as the Amazon region living along- releasing and wonderful service and in the receiving contexts. Executive Director. He is a staff side the rivers in the borderlands that evening when they used their member of Interact, a Swedish of Brazil and Peru. drums and danced, worshipping This issue of Connections Baptist Mission, and is also with the Lord. is a contribution to the relevant the Convention The Tikuna were contacted discussion on mission and con- of the Independent Baptist Churches of Brazil. for the first time by missionaries Contextualisation has been textualization. Looking to the in the 1930’s and several mission one of the main challenges in organisations have been work- missionary work. Not just to ing among them since then. Our adapt to local and national cus- denomination got involved in toms and religious expressions, 1980 when they already had their but to do it knowing the beliefs own churches and autochthonous and the worldview behind them leadership. My visit in 1986 was and, at the same time, respecting to evaluate a school project and biblical principles. Hrangkhuma, discuss the start of theological an Indian missiologist, gives, in training for the leaders. the case of India, five negative results of what he calls “the mis- According to the Tikuna sionaries’ failure to incarnate.” pastors, the ties had been promised by a colleague from my • A failure to communicate the own church, and were, as they gospel at the deepest level saw it, a necessary accessory for through not knowing the church ministers. Wearing shorts, worldview of the Indians; Mozambique t-shirts and being barefoot, the • The changes imposed on the

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In my attic, there is a pigtail: a long black plait of hair, attached to a Chinese skull cap, such as scholars and many others wore in late 19th century China. I do not know the name of the person who wore it, though I do know he was a missionary with the China Inland Mission. Rainbow faith authentic discipleship in global perspective

Every now and then I hold the cap and gospel more urgent and more precious than As old as the human race pigtail in my hands, and remember my fore- their own lives. bears who carried the gospel with such pas- Although the word ‘contextualization’ is sion (literal suffering as well as commitment) modern, the practice is as old as the human to the interior of a vast, and even then vastly The history of the church in its mission race. In the Old Testament, over the cen- populated, land. And, as I remember, I also is full of the good and the bad, the absurd turies God’s people had to work out what remember why that anonymous man chose to and the tragic, the awful and the inspiring. authentic discipleship looked like in pilgrim- wear Chinese dress, despite being despised As fallen human beings, our motives are rarely age or settledness, in servitude or freedom, and taunted for it by most of his own coun- pure, and, whoever we are and of whichever in exile or in homeland. In the midst of trymen. He did it to identify with the people generation or culture, our ministry will bear many contexts and cultures, what did faith he longed to reach with the gospel, and to all the ambiguities of our humanity. Even and obedience consist in? How could they show respect for their culture. I honour him, though redeemed, we are still not perfected! display the distinctiveness of their calling and this man unknown to me, but known to God of their message, and the uniqueness of the and a brother in Christ. Because it is very fashionable to dismiss God whose they were? Of course, over and much of the modern Protestant mission over again they failed, or wrongly slipped into movement, since the early 19th century, as cultural legalisms. But on the other hand over As I write, I have beside me a reproduc- cultural and/or political imperialism, and and over again they were renewed through tion of an etching – a detailed line drawing therefore harmful, we can easily lose sight of the grace of God, and, as Hebrews 11 cel- from before the days of photography – origi- God’s amazing grace in choosing to use and ebrates, there are many shining examples of nally printed in a missionary magazine in work through flawed human beings and all men and women of faith. the late 1860s. In the picture, the King of the peculiarities of history. Yes, it is easy to Yoruba in Nigeria, surrounded by hundreds spot many things which should have been of his subjects, welcomes three missionaries done differently. But we need also to honour recently arrived from Scotland. The foreign- those who gave themselves in the cause of ers, two men and a woman, are dressed in bringing the gospel to unreached and unevan- full western attire: long frock-coats, trousers gelised people, often at tremendous cost. We and hats for the men, and floor-length heavy need also to recognise that it is always easier dress, shawl and bonnet for the woman. to see the splinter in another’s eye than the log in our own, as our Lord so graphically put It’s hard not to smile: it looks so exaspe- it. How discerning are we about how we are ratingly silly. More seriously, it perhaps sug- doing today? Nor is this a western problem, gests a complete lack of adaptation to another though it is that. I also observe that many in culture, with all the likely failure in gospel the exciting, God-birthed new mission move- contextualization that goes with it. And yet, ments from Africa, Asia and Latin America, these, too, I honour. They were part of a equally do not find it easy to contextualize, but brave procession of men and women who assume that what they have been familiar with knew full well as they left their homes that is equally transferable to their new setting. Rose Dowsett is a member of OMF they were not likely to survive more than a International, is a member of the ExCo of WEA Mission Commission and co-leader of year or two at most in ‘the white man’s grave- In other words, contextualization is a the Global Missiology Task Force. yard’, yet even so believed the cause of the challenge to us all.

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The New Testament illustrates the same imposing their will upon the weaker. At the of fine pioneers and groups who contextual- journey of faith, though now wonderfully in same time, we are not very skilled at being ized their precious message with sensitivity the transforming light of the life, death and able to critique our own cultures, and it’s and creativity. The Nestorians and later the resurrection, and ascension of our Lord Jesus easy to have blind spots about values, beliefs Jesuits in China; the Celtic missions in north Christ. Repeatedly, the challenge is the same and behaviour with which we are familiar and western Europe; the Moravians; William as it always was: how to live in faith, obedi- comfortable but which in some way or an- Carey and his friends in Bengal: these and ence and authentic discipleship, in which- other are not compatible with biblical norms. many more exemplify great respect for the ever setting the sovereign Lord has given us. cultures to which they came, a desire to share Character, word and deed, personally and in Painfully, as we study church and mis- the gospel in terms that made sense to their community, must all bear witness to the one sion history, we see repeatedly the distortion particular audience, a willingness to learn the and only living God, so that the community that comes when the gospel is compromised language and live long-term alongside and of believers becomes a visual aid and shining by being linked to political, economic, mili- among the people they wished to reach, and beacon of light, communicating God’s truth tary or cultural power. Sadly, the same is flexibility in thinking what the church might to the world and living a life of worship to true of ecclesiastical power, especially where need to look like in this particular setting. God himself. You could be Jew or Gentile, that power is bound up with all the oth- This is all the more remarkable in that these slave or free, male or female, young or old, ers. Further, conquering powers rarely show people would rarely if ever have encountered and live in Jerusalem or Corinth or anywhere respect for, or real understanding of, the people much different from themselves before else, but you would have a visible, audible cultures to which they come. Even within setting out on their missionary journeys.. DNA in common, alongside all the enriching, the church, from early centuries, bitter splits complementary particularities. occurred between those streams of the By the time we come to the past two Christian community whose expression and centuries, alongside so much that was flawed, It was the particularities that were to understanding of their faith differed largely we also find ample evidence of careful study cause so much trouble down through the because of different cultures: hence, for exam- of particular cultures, and much thoughtful- centuries. We all have an inbuilt tendency ple, the violent rupture between the Greek ness about appropriate contextualization to to reject or be suspicious of those who are and Latin parts of the church, which was meet the challenge of an alien religion, dif- different from ourselves. Difference can be quite as much to do with culture and strug- ferent thought forms, different customs and unsettling and threatening. It challenges gling for power as it was to do with theology. values and social organisation. Yes, there are our security in our own identity. And, since plenty of infuriating examples of totally inap- Genesis 3, the consequence of fallenness is At the same time, church and mission propriate western church buildings replicated the constant pattern of the more powerful history is also mercifully lit up with examples in some tropical setting, or of pipe organs exported to Africa, or of hymns extolling the beauties of the snow in a place where the temperature rarely drops below 90 degrees Fahrenheit. But equally there are plenty of examples of early converts being encouraged to develop their own authentic patterns of worship in their own language and cultural idioms, and being helped to face up to the particular issues in their context which would be incompatible with following Christ.

The contemporary challenge

Why has contextualization become such a pressing – and contentious – issue at the present time, both in the west/north and in the global south? The reasons may be different in different places and among different communities, but there seem to be Asian lady some widespread issues.

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...in the west and north ...in the global south and non-western than northerners, who have been impacted by churches centuries of Enlightenment thinking. In the west/north, in most places (though not all) the church is declining, and there is Here the issues are usually different, Particularity, diversity, and a widespread loss of confidence in the gospel though not all global south churches are contextualization and in the uniqueness of Christ in the face growing vigorously – some of them, too, are of other world religions. Even evangelicals declining, especially where they are unable So how do we move forward from here? are caught up in this. We have lost our to pass on the baton of faith to an upcom- How can we help one another, wherever we Reformation understanding of truth, and with ing generation. Also, among global south may be in the world, to live out the gospel it the authority of Scripture is undermined. churches there is not one uniform attitude to more faithfully and to pursue the radical trans- With the collapse of Christendom, not only the Bible, so that some of the tensions seen formation which glorifies the Lord while also has the church largely lost its credibility as a among northern churches are reflected in the respecting and celebrating our differences? voice in public affairs, in Europe especially south, too. now dominated by secularism, but also it One of the exciting privileges we have faces an internal crisis of how to reach a Many (but by no means all!) global today is the opportunity for genuine encoun- generation increasingly totally alienated from south churches are comparatively young, ter with brothers and sisters from around the traditional forms of church life and values. having come into being sometime dur- world in order to help us identify our own At the same time, mass immigration to the ing the past two centuries. There are, of cultural blind spots on the one hand, and on west/north means that we simultaneously find course, some ancient churches of various the other positively to recognise our common- ourselves living face to face with people who streams in Asia, Africa and Latin America. alities. For this we need honesty, humility and are Muslim or Hindu or Buddhist, and at the But Protestantism, and Charismatic and integrity, a learning spirit, trust, a seeking of same time with Christians from other parts Pentecostal churches, are rarely older than a the other’s highest good. We have the oppor- of the world who live out their Christian faith century. Many trace their roots to western tunity to listen to those of other cultures open differently. All these factors disturb old ways missionary work. They are no longer, quite the Scriptures, so that we see things freshly. and assumptions, challenge our identity, and rightly, willing to accept without question We can pray and worship together, opening raise profound questions (sometimes health- forms and formulations of Christian faith and ourselves to a variety of styles and traditions, ily as well as painfully) about what authentic behaviour handed down to them by foreign- and experiencing the dynamic touch of the discipleship, personal and communal, should ers. There are inherent questions especially Spirit in new ways. We can weep together as look like in the twenty first century. Change where evangelisation was compromised by we struggle with failures and sin and pain- is hard but essential. But how can we ensure travelling alongside imperialism and colo- ful history. We can rejoice that the Lord who that change is not shaped by an increasingly nialism; the form of Christian faith may be delighted in creating tens of thousands of spe- pagan culture but rather by a faith-full re-read- alien and alienating, impose cultural patterns cies of trees and butterflies and flowers, does ing of and re-living of God’s Word? which are unhelpful, and exclude cultural not ask us all to be the same either. forms which would be very positive. To complicate matters, among evangeli- We will celebrate cultural diversity, but cals there are at least two polar opposite reac- If the church was shaped by poorly we will not let our cultures have the last tions, with many others uneasily somewhere contextualized missionary activity, there word. In recent decades, it has been fashion- in between. On the one hand, conservatives may be too little engagement with real ques- able for cultural anthropologists to assert that have often reacted with rigidity, believing tions in societies which did not have a long culture is neutral and we should not chal- their traditional theological formulations, Christianised history, there will be specific lenge or confront anything, simply accept and and in some cases a very literal reading of questions (e.g. relating to pre-Christian ances- affirm the validity of whatever we observe. Scripture, and particular forms of church life tors, what can be salvaged from pre-Christian However, as Christians we need to affirm and worship, are essential for true orthodoxy. religion, etc) which are not adequately both grace and sin, so that we will recognise Any kind of change or adaptation is perceived addressed, and a high likelihood of too lit- in every culture many traces of human beings as unfaithfulness. At the opposite end of tle transformation at a deep level – the deep made in the image of God, and of God’s the spectrum, perhaps most strongly among level conversion to which the Lord calls us all. merciful and gracious dealings with his crea- those who embrace post-modernism with the Where the latter does not take place, syncre- tures, but we will also sorrowfully but firmly greatest enthusiasm, are those who see truth tism follows. Western theology was shaped recognise that our fallenness means that we as in some sense evolving, with the Bible as by long centuries of Greek and Latin logic and are by nature pulled to subvert what is good a strong story written for particular contexts, propositional thinking; this is not often the and to reinforce rebellion. Thus the cultures and therefore offering guidelines rather than way that those in the global south think, but we develop will be marked by both beauty unchanging absolutes; this means that in a those who have struggled to recast theology in and ugliness, by both goodness and wicked- vastly different cultural climate one can be as more acceptable forms may have been misun- ness. In our diversity, different cultures will flexible as one wishes about most things, pro- derstood and criticised by northerners. Most demonstrate sinfulness in different areas, and vided people hear ‘the story of Jesus’. people in the global south are much more nat- goodness in different areas. Part of our task urally holistic, and much less individualistic, as we interact with one another will be to

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help identify that which glorifies God and reflects his beauty, encouraging its reinforcement; and to help identify that which is the outworking of fallenness, finding ways to replace it with values, beliefs and behaviour which are in keep- ing with God’s nature and Word.

We will be more discerning about programmes, methodologies, and training, developed in one place and transferred somewhere else. Although these have often been transported with good intentions, they rarely fit well in another context without considerable adaptation. Indeed, in cross-cultural situations, it is far more effective for an outsider to be a catalyst enabling local believers to develop their own. What ‘works’ in Kenya may not work in Lome France; what works in Korea may not work in Peru. Similarly, we will expect to see a growing resource of Christian litera- and weaknesses of discipleship expressed spent thirty years learning and listening and ture and hymnody bubbling up freshly and and outworked in a variety of ways. As we watching before embarking on his three years with variety, all over the world. That does look with heartache at the huge swathes of of public ministry in his own home country. not mean that we will all worship in separate the world where there are few believers, and In an impatient age, we need to reaffirm the ethnic groups, except in contexts where there acknowledge how few inroads the gospel non-negotiability of ‘a long obedience in the is genuinely only one ethnic group in a given seems to have made in the Muslim, Buddhist same direction’, and of being willing to invest location (increasingly rare in today’s mobile and Hindu worlds, we will humbly and a lifetime in the cause of the gospel. world). The coming together in reconciled prayerfully support those who work in such fellowship of people of different ethnic back- contexts while also wanting to be watchful to Conclusion grounds is one of the most powerful gospel live and work in ways that honour the Lord. signs in today’s fragmented world, and we That doesn’t rule out new and unexpected The Scripture teaches us that we are should work hard at multi-cultural as well things! Our God is not to be chained by our to stand on tiptoe, in daily expectant readi- as mono-cultural worship and visibly shared traditions and comfort zones. ness for the Lord’s return. At the same time, life. But, within that multi-culturalism, there and paradoxically, we are also to show the needs to be space for diversity of expression, Ironically, there has been a great deal of patience and long-term vision of the farmer, so that we celebrate our diversity as well as discussion and writing about contextualiza- who knows there will be a long wait between our unity in Christ. Because of recent pat- tion in the past thirty years, but not neces- the sowing of the seed and the harvest in due terns of rapid migration, this will be one of sarily any more informed practice of it. This season. As we think about contextualization, the most exciting – and demanding – chal- is particularly true of the mission commu- we do not know where in the Lord’s timetable lenges in the near future. nity, perhaps especially because of the huge we are: many have tried to guess, but the Lord increase in short-term mission as opposed himself tells us not to. We only know that we Because contextualization often involves to long-term mission. While there are many are somewhere between the now and the not experimentation and dealing with the unfa- great values in short-term mission trips, espe- yet; that is our context in history and eternity. miliar, it can be rather messy and unnerving. cially for those who go on them, and some- In the here and now, we will have limited At present one area where this is clearly seen times through them for their home churches understanding, flawed ministry, lives shaped is in the debate about insider movements. and friends, short-termers by definition are more than we realise by our own culture and These are not an entirely new phenomenon, not likely to be able to engage in sensitive, heritage. Yet, despite all that, we have a price- but are being analysed and discussed in a dif- profound contextualization. They simply do less treasure, the treasure of the gospel. Paul ferent way in some quarters today. Similarly, not have the time to learn, and observe, and tells us that we have that treasure in old clay the now well-known C1-C6 scale is a particu- understand beyond the superficial. This is pots, so that all the glory may be seen to be lar way of assessing something that has been the case even where there is a common lan- the Lord’s. Let it be our prayer, and our life’s going on for centuries. It is important that guage, and it’s true of short-termers from any- work, to display the beauty of Jesus in which- these do not become ‘the latest fashion’ but where in the world, not just from the west. It ever culture the Lord has set us, and by all that we learn from past history the strengths is sobering to remember that the Lord Jesus means to make the gospel plain. <<

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Picking up a porcupine is a necessarily wary enterprise. No matter how desirable or important it may seem to pick up a porcupine, our instincts warn us that those razor sharp quills warrant caution. A Necessarily Wary Enterprise? North American Evangelicals and Contextualization

In many ways evangelicals have viewed different language to describe the same proc- toward contextualization. Conservative evan- contextualization as a necessarily wary enter- ess and goal.3 In my own theological training gelicals believe that the “unchanging content prise, a desirable and important task, but one in the late 70’s contextualization was consid- of the Gospel” is propositional. We seek not that demands caution. This caution has cre- ered suspect, at best. just common belief in the truth of Scripture ated tension in our conversation about con- but also common language to confess the textualization both in the movement’s aca- Even though we can identify socio-cul- truth of Scripture. This commitment is seen demic institutions and on the front lines of tural and geopolitical realities in the 1970’s as a highly valued legacy reaching back to mission. One wonders if this tension hasn’t as reasons for caution on the part of evangeli- early Christian creedal formulations. contributed to the noted lack of implementa- cals in North America, we should not dismiss tion of contextualization theory by North evangelical wariness toward contextualization If a commitment to unchanging truth American mission agencies and missionaries as solely based on issues of that context his- in Scripture and common confessional lan- now some thirty years after we began to dis- torically and culturally. Caution has framed guage grounds the wariness of conservative cuss the concept.1 evangelical consideration of contextualization evangelicals in contextualization theory and throughout the four decades that we’ve used practice, an ongoing conversation about the Conservative evangelicals in North the term in mission circles because it nature of theology and the nature of America reacted cautiously to contextualiza- seems to challenge deeply held theo- Mark Young Scripture is necessary for conservative tion when it was first discussed by mission logical values and commitments that evangelicals to embrace contextuali- scholars and practitioners in the 1970’s.2 In have shaped the movement’s existence zation with fewer fears and limitations. part their concern was due to the term’s for- and identity in North America. In particular Are there ways to discuss these fundamental mal introduction in the context of the World conservative evangelicals view contextualiza- theological commitments that may energize Council of Churches (WCC), an organization tion cautiously when we feel it threatens evangelicals to embrace contextualization that many evangelicals had grown to distrust. our belief in absolute, transcultural truth as more eagerly? Furthermore, since some of the most persist- revealed in the Bible. Thus, B.J. Nicholls ent voices for contextualization in those early defined contextualization as “the translation Unfortunately conservative evangelicals days were associated with liberation theology of the unchanging content of the Gospel of the do not discuss these issues as freely and in the Latin American context, some evan- Kingdom into verbal form meaningful to the vigorously as they ought because the risk is gelicals in North America became even more peoples in their separate cultures and within too great. In many ecclesiastical and mission concerned that it did not reflect the values their particular existential situation.”4 relationships, common confession acts as of the conservative wing of the movement. social power. When membership in a faith Viewing liberation theology through the lens Because evangelicalism does not have community is dependent upon the assess- of the Cold War, many North American evan- an historic ecclesial identity, but exists trans- ment of any member’s adherence to com- gelicals saw it as a threat to evangelical theo- denominationally, consistency and continu- mon confessional language (e.g., signing an logical beliefs and an assault on the American ity in the movement’s identity are based on organization’s doctrinal statement to join or values of democracy and capitalism. Guilt- common creedal commitments. Nicholl’s remain in it), vigorous theological conversa- by-association sullied the image of contextu- language, “the unchanging content of the tion is muted because members fear expul- alization among conservative evangelicals. In Gospel,” is bedrock dogma for conserva- sion. Yet, it is exactly this kind of theological some cases the concept was rejected outright; tive evangelicals.5 However, this theological conversation that contextualization demands. others saw the benefit of it and simply chose commitment is not all that creates wariness Contextualization requires the freedom to

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argue that conservative evangelicals tend to will involve the development of contextually view theology as a bounded set of proposi- appropriate theological propositions for each tions. When viewed as such, the confessional confessional community.10 In order to pursue community (church, mission, denomination, theological contextualization evangelicals etc.) possesses the set and focuses prima- will have to admit that common beliefs may rily on its boundaries in order to determine not share common theological language. whether any given proposition is inside or Common beliefs center evangelical theologies outside the set. Boundary maintenance is but the trajectories of development in both considered essential to maintaining the inte- content and language for each theological set grity of the set and the identity of the confes- are limited and shaped by context. sional community that possesses the set. In this approach to theology, theological under- Contextualization and bibliology standing must remain within the bounded set formed by the propositions of a community’s Bibliology is the watershed issue for con- Mark Young is currently Professor of World doctrinal statement. Theological discourse, servative evangelicals in North America, many Missions and Intercultural Studies at Dallas Theological Seminary and Pastor of World therefore, only serves to reinforce the bounda- of whom value agreement on matters of inspi- Missions at Stonebriar Community Church ries. Because the truth of Scripture is seen as ration and inerrancy as highly as the common in the Dallas area. He was involved in theo- unchanging, many conservative evangelicals belief in the deity of Christ and the efficacy logical education in Eastern Europe and the view theological formulations as immutable of the gospel. Evangelicals began to consider former USSR for fourteen years and was the also. The boundaries of the set, they believe, contextualization during the same decade that founding Academic Dean at the Evangelical have been fixed historically and must remain they were publicly fighting the “battle for the Theological Seminary in Wroclaw, Poland. as they are. The language of belief is, there- Bible” in North America.11 That battle hasn’t Mark continues to teach and consult in theological education programs around the world. fore, static and must be fiercely defended. stopped and issues of bibliology continue Unfortunately, a bounded-set view of theology to play a major role in evangelical wariness does not invigorate contextualization. toward contextualization. explore and risk intellectually without the fear of dire social and financial consequences.6 For conservative evangelicals to more It may be tempting to see contextualiza- freely embrace theological contextualization tion as primarily an issue of hermeneutics. Contextualization and the nature of they must view theology as partial, overlap- But that view may be too limited. It seems theology ping centered sets of beliefs. This perspective to me that evangelical caution toward con- on theology may allow evangelicals to retain textualization is first a question of how we How shall we reconsider the nature of the security found in the belief in unchang- view the Bible, then a question of how we theology in order to stimulate more meaning- ing truth as expressed in a set of theological read it. In order to facilitate more meaningful ful contextualization? Perhaps Paul Hiebert’s propositions while, at the same time, admit- contextualization, evangelicals may need to application of set theory to a theological ting to the limitations of all theological reck- reexamine their understanding of the nature discussion of conversion provides a starting oning and language. All theologies are partial; and purpose of the Bible. point.7 In his work Hiebert discussed how four none encompasses all that can be known different concepts of a set affect the way we from what has been revealed in Scripture.9 When the term “evangelical” is used in a define a Christian. Of those four concepts, Each community’s theological formulation global sense, it almost always connotes those three seem most helpful for a consideration will include beliefs not necessarily contained who make the Scripture their “the final rule of the nature of theology and doctrinal for- in other sets and each set may ignore some of for faith and practice.”12 Evangelicals affirm mulations—bounded, fuzzy, and centered. the beliefs that are contained in other sets. this identity through the practice of distilling According to Hiebert bounded sets have fixed propositions of truth and principles for life shapes and boundaries that clearly define Viewing theology as partial, overlapping from Scripture just about every time we read what’s inside and what’s outside the set. centered sets allows evangelicals to retain com- it. Thus, evangelicals want to see the Bible Fuzzy sets, on the other hand, have no fixed mon beliefs that define them as Christian and as a source of universally true propositions shape or clear delineation for inclusion and evangelical. These common beliefs form the about God and universally valid principles exclusion. Fuzzy sets are built around the idea center of each contextually formulated set of for godly living. of degrees of inclusion. Centered sets, accord- propositions and create the possibility of glo- ing to Hiebert, are defined by a member’s rela- bal evangelical identity. The contextualization This view of Scripture spurs evangelicals tionship to the center point of the set. No mat- of theology, therefore, becomes the formula- to identify some propositions and principles ter where that member may be spatially in relation of beliefs grounded in the revelation of as “biblical” and, of course, therefore, others tion to the center of the set, as long as there is truth in Scripture for the prosecution of the as “not biblical.” When propositions and a relationship to the center, it is a member.8 redemptive purpose of God. Common belief principles are deemed biblical in a particular is not necessarily expressed in common pro- evangelical confessional community, it is Using Hiebert’s categories, one could positions. The articulation of common beliefs often assumed that these are universally bind-

10 Vol. 7 • no.3 feature articles ing for all who view Scripture as the final rule in India. We don’t need any more! I find to create a testimony of the gospel in every for faith and practice. This assumption mir- in your Bible a unique interpretation of context that shouts the truth about God and rors and expands our dearly valued belief in universal history, the history of the whole of his purpose to a lost world. For us contex- the “unchanging content of the gospel.” creation and the history of the human race. tualization is not the end, but a means to the And therefore a unique interpretation of the end that all evangelicals share—the worship Unfortunately evangelicals frequently do human person as a responsible actor in his- of the One True God by all peoples. << not clearly articulate what it means when we tory. That is unique. There is nothing else say that a proposition or a principle is biblical in the whole religious literature of the world and, thus, universally binding. In many cases to put alongside it.”14 “biblical” simply means that a statement, Endnotes value, or behavior in a given contemporary When viewing the Bible as the only true 1 Charles H. Kraft, Ed. Appropriate Christianity. context resembles selected statements, values, story of human history and existence evan- (Pasadena: William Carey Library, 2005), page 32. and behaviors found in a text of Scripture. gelicals can see the true character of God in 2 Ibid. pages 22-26. For example, Moses delegated judicial author- the context of his purpose for humanity. 3 Bruce Fleming’s proposed phrase “context-indigeni- ity to selected leaders in Exodus 18:17-23; zation” is representative of evangelical reluctance to use the term contextualization. Bruce Fleming, therefore, delegation of authority is a biblical On the basis of that vision evangelicals in 1980. Contextualization of Theology: An principle for leadership that is a “rule for every context have the privilege and respon- Evangelical Assessment. Pasadena, CA: William practice” in all contexts. Similar kinds of prin- sibility to develop beliefs about God and Carey Library. ciples for marriage, child-rearing, business, principles for godly living that contribute to 4 B. J. Nicholls, 1975. “Theological Education and Evangelization” in J. D. Douglas (ed.) Let the counseling, and practically every other area the prosecution of his universal redemptive Earth Hear His Voice. Minneapolis, World Wide of life, are designated “biblical” by particular purpose in their own context. In this regard Publications, page 675. Italics mine. evangelical communities around the world evangelicals must face the possibility that a 5 In the early years of the debate conservative and considered, therefore, to be the univer- proposition or principle regarded as biblical in evangelicals preferred the term “indigenization” to “contextualization” because of this commitment. sally valid in all contexts. Contextualization one setting may not be so in another setting. See Charles R. Taber, 1991, The World is Too is often stifled in an intercultural mission set- Much with Us – ‘Culture’ in Modern Protestant ting when this use of the term “biblical” char- When read this way the Bible becomes Missions. Macon, Georgia: Mercer University Press. acterizes the relationships between believers. intensely missional and the faith community’s 6 The psychological and social dimensions of this problem need to be explored in greater depth. motivation for creating a true vision of God Their influence in evangelicals’ attitude and Unfortunately this understanding and for their own culture through their beliefs, approach to contextualization cannot be use of “biblical” rarely engages the whole values, and practices drives the hermeneutical underestimated. 7 Paul Hiebert. (1994). “The Category Christian in of Scripture. The Bible is more than a book task. “Biblical” then takes on a more expan- the Mission Task” in Anthropological Reflections on of propositions about God and principles sive meaning that gives each faith community Missiological Issues. Grand Rapids: Baker. for godly living. It is, first and foremost, a a sense of their privileged role in the grand 8 The center point of a centered set is typically seen story, coherent and meaningful when read as purpose of God. That realization gives urgency as a bounded set itself. Furthermore, the centered- set model can be used to illustrate the affective a whole. The Bible is not just a story, how- and rationale to the task of contextualization. dimension of belief through the designation of ever. Evangelicals believe that it is the story members either moving toward the center (positive of human history and existence in a world of Wary but Not Fearful affect) or away from it (negative affect). competing stories. 9 In my classes I draw a large circle on the marker board and ask students, “If this circle represents Embracing contextualization with all that can be known about Christ as revealed “The Bible is universal history: it sets forth restraint will likely continue as the modus in Scripture, how much of this circle does your a story of the whole world from its begin- operandi for evangelicals from North America. theological tradition encompass?” Most have never ning to its end. It is the true story of the And that’s okay. Contextualization should be considered that their theological system does not contain all that can be known about God as world, and all other stories are at best par- a necessarily wary enterprise for evangelicals. revealed in Scripture. tial narratives, which must be understood Our fundamental understanding of the nature 10 Steve Strauss. (2006). “The Role of Context within the context of the biblical story.”13 of theology and the Bible demands caution in Shaping Theology” in Contextualization and when formulating beliefs, values, and behav- Syncretism: Navigating Cultural Currents. Pasadena, CA: William Carey Library, page 118. Chaturvedi Badrinath, a Hindu scholar iors for the purpose of prosecuting God’s uni- 11 Harold Lindsell. (1976). The Battle for the Bible. of world religions, challenged the church in versal, redemptive purpose. Christian identi- Grand Rapids: Zondervan. India to go beyond a view of Scripture that ty in any cultural setting must mean embrace 12 “An Evangelical Manifesto.” (2008). Downloaded from www.anevangelicalmanifesto.com, May 10, limits it to a book of religious propositions of common beliefs, values, and purposes that 2008. page 6. and principles. have been expressed in a variety of proposi- 13 Craig G. Bartholomew and Michael W. Goheen. tions, institutions, and behaviors through two (2004). “Story and Biblical Theology” in Out of “I can’t understand why you missionaries millennia of Christian presence. Egypt: Biblical Theology and Biblical Interpretation. Grand Rapids: Zondervan. page 151. present the Bible to us in India as a book of 14 Ibid. religion. It is not a book of religion—and But we need not be fearful of contextu- anyway we have plenty of books of religion alization; it is our privilege and responsibility

11 Feature Articles Connections Church planting theology and contextualization

Ronaldo Lidório

oundations for church planting begin ess that involves planning; b) an intentional alongside national Christians. Murray explains from the conviction that missiology activity; c) it has to do with church multi- that “All church planters operate within theo- Fand theology are not isolated fields plication and growth. Donald MacGavran logical frameworks, but often these are assumed of study but rather two sides of the same developed the study of church growth, and rather than articulated and adopted uncritically coin. Hesselgrave, confirming the absence of later David Garrison presented the concept of rather than as the result of reflection.” theological foundation in church planting stu- CP movements as a rapid, and even exponen- dies, asks, “Of what lasting significance is the tial, increase of indigenous churches, planted Amongst progressive church planting evangelical commitment to the authority of the within a given people group or population movements today, non-biblical movements Bible if biblical teachings do not explicitly shape segment. Patrick Johnstone, Luis Bush and appear among the top ten in terms of num- our missiology?” Van Engen stresses that others wanted to mobilize the world Church bers and influence. The Church of the Holy the theology of mission needs to be a multi- to focus on CP amongst people groups in less Spirit in Ghana, for example, is a CP move- disciplinary field that reads the Bible with evangelized areas. ment which is growing rapidly in the Southern missiological eyes and “based on that reading, part of the country. A few years ago, the continually reexamines, reevaluates and redirects According to David Bosch, theology founder declared himself to be the incarnation the church's involvement in God's mission in in the early days of the New Testament of the Holy Spirit on earth. But today this is God's world." was practiced in the context of mission a fast growing movement, planting churches in response to missiological questions, as and spreading its influence throughout dif- In church planting, we face three dangers church planters were spreading the Gospel ferent parts of the country and beyond. In if theology and missiology are not perceived and nurturing the existing church. The contrast, evangelicals are committed to God’s as partners: Apostle Paul is a classic example of that as mind and vision as revealed in Scripture, and a) To use God as an instrument to fulfill our he was, at the same time, “the most impres- not to human strategies of growth. purposes, instead of serving Him by pur- sive theologian of Christianity and its greatest suing His plan on earth; missionary,” - to quote Augustus Nicodemus CP is done in dependence on God’s power b) To offer simplistic solutions for complex Lopes. St Paul’s theology arose out of his mis- and desire to save and ambiguous problems related to gos- sion and ministry, and his mission activity pel communication, contextualization inspires us to reflect on God and His action Although there is a great need for training, and church planting; in the world (Rom 15). We begin, therefore, we should not expect to fulfill our mission c) To defend the view that there is only one with the affirmation that CP must have sound merely through carefully elaborated strategies biblical way to accomplish Jesus' com- theological and ecclesiological foundations. and well trained human resources. Nothing mandment to take the Gospel to the but God’s power and activity can enable the ends of the earth. Three theological values for CP Church spiritually to accomplish His plan in a relevant way in today's world. CP is not This article describes some theological CP is done in faithfulness to Scripture merely a matter of marketing, methodology criteria for church planting (CP) and contex- and strategy. It is first a spiritual matter, tualization. CP is normally associated with The foundation of gospel communica- characterized by the power of God released evangelism, but carries a variety of meanings tion should never be defined by what works, through the unique and historical sacrifice of and concepts. According to Van Rheenen, it but rather by what is biblical (1 Thess Christ and undertaken through the enabling is "initiating reproductive fellowships that reflect 1:5). In CP, following what is biblical does of the Holy Spirit, who guides the church to the kingdom of God in the world," but it is also not necessarily mean there will be greater pray, believe and work (John 14:15-18). linked with church nurturing, maturation and results in terms of time-saving and numbers. growth. Malphurs defines CP as a planned Undergirding mission and CP with sound CP requires a clear understanding of the process of beginning and growing new local biblical theology may require investment of nature of the Church and God’s purposes for churches, which implies that it is a) a proc- time, patience and theological reflection, it (ecclesiology), so that the long-term objec-

12 Vol. 7 • no.3 feature articles tives guide the short-term strategy and vision. viable, living and growing community, which with the human and cultural questions of In particular we hope to plant churches as can itself be a powerful witness as a sign and their own context and how these might be communities: instrument of the Kingdom. A living Church answered by a biblical theology. It is tempting ... of redeemed people, birthed by God, with a fresh experience of the Lord will be able to plant churches before doing this ground- and belonging to God (1 Co. 1:1-2); in its turn to share the dynamic and powerful work of cultural understanding, but this can ... of human, vulnerable people: men Word of God through its life, words and wit- result in churches that are poor at relating to and women, parents, children, farmers and ness (Jo 16:13-15). their own contexts. fishermen who live and breathe the Gospel wherever they may be (Matt.10); CP and contextualization The churches that we plant need to be ... in the world, holy but not apart from equipped to teach theology in a relevant, it, not isolated or alienated (1 Co. 6:12-20); Among the Gonja of Ghana we have a understandable and clear way to the people ... without borders, and it is therefore saying: The dogs of yesterday cannot catch the of their own culture. If we look at the African missionary by its very nature (Rom 15:18-19); rabbits of today. Culturally, this means that context, for example, we see that the de- ... with a witness and a gospel that new problems in the tribal society cannot be Westernization that leads to true indigeneity makes sense both in and out of the church resolved with old solutions. From the missio- of Christianity among some tribes can never building (Jo 14:26; 16: 13-15); logical perspective, it may help us to remem- be accomplished without a de-westernised, ... with the primary mission to glorify ber that in our fast, changing, globalized but deeply biblical, theology that com- God (1 Co. 6:20; Rom 16:25-27); and post-modern world we need to pray for municates God’s mind and makes sense to discernment in trying to catch new rabbits. Africans in their own land. CP is done through proclaiming the Gospel This will require proclaiming a contextualized gospel and planting a contextualized church. Although the Gospel speaks supra-cultur- The “praxis” of CP begins by proclaim- ally to everyone in every culture in every age, ing the Gospel, because the church is born David Bosch states that “The gospel the way to formulate the questions to which where the word of God is powerfully at work. always comes to people in cultural robes. There the gospel is the answer varies from culture So proclamation is the non-negotiable foun- is no such thing as a ‘pure’ gospel, isolated from to culture. For example, in the West, sickness dation of CP. For many in mission today, CP culture.” George Hunsburger observes: “No is treated according to the presenting symp- itself has become the overriding focus of mis- culture-free expression of the gospel exists, nor toms, which fit into a formalised understand- sion. But for Van Engen and Van Gelder, the could it.” Anthropology thus becomes a pow- ing of illness and medicine. In the animistic primary aim is making the Gospel known and erful tool for gospel communication, and cul- worldview, no action will be taken before they experienced for people in their own context, tural anthropology and phenomenology help get an answer to "why" the person is facing thereby creating disciples of Christ; rather the Church to understand people and their the problem; because knowing the source of than building a physical, ecclesiastical struc- culture with a view to proclaiming the Gospel the problem is the most important factor for ture, which, although important, is for them more effectively. dealing with it. a secondary matter. In any case, in some contexts a visible church may not be possible The aim of cultural understanding and Alan Tippett stressed that “when the indi- or permissible, but that does not limit the theological contextualization is to plant genous people of a community think of the Lord growth of the Kingdom. indigenous churches whose members engage as their own, not a foreign Christ; when they do things as unto the Lord meet- Missionaries may have ing the cultural needs around good leadership, satellite them, worshipping in patterns communication, three they understand; when their monthly reports and good congregations function in pastoral care structures, but participation in a body, which they may not be simply pro- is structurally indigenous; claiming the fullness of the then you have an indigenous Gospel as the living Word Church.” of God. Although proclamation involves both word and A historical perspective deed, social involvement, holistic ministry and cultur- When we consider the al understanding can never most common approaches to substitute for clear verbal CP in history, we may notice teaching, nor in themselves that after the Reformation in justify the presence of the the 16th century, Gisbertus Church. Church planting Voetius, in his Politica envisages the creation of a Coptic Bishop - Egypt Ecclesiastica, described a

13 Feature Articles Connections

seven-fold purpose of the church’s mission This makes CP an ongoing dynamic should focus people on their real life, dreams with a remarkable emphasis on personal process that brings with it a number of chal- and struggles, so that they in turn will create evangelism and the training of leaders. lenges. These challenges highlight the need churches that take responsibility for their mis- for strategies which create mature and healthy sion in their own contexts. Later, Pietism emphasized individual sal- churches with long-term viability. vation rather than CP, although churches were c) The problem of leadership training. planted with clear planning and intention by a) The problem of the “Mother church” Church growth is very often disassociated early Protestant missionaries such as William model. A mother church tends to reproduce from leadership growth. The effects of dys- Carey, William Ward and others. In the mid itself in its own image, without contextuali- functional leadership are immature churches 19th century, the three-self formula of Henry zation. Historical denominations have very and an open door for syncretism. Often, Venn and Rufus Anderson guided the Church often planted churches as exact replicas of church planters do not plan how to leave, towards self-governing, self-supporting and their home church, reproducing a model that but stay for too long; they do not invest a self-propagating churches. By the second half very often does not make sense for the people proportional time between evangelism and of the 19th century, denominational mission in a different place or culture. The danger is leadership training; and they do not address was well under way in terms of CP and social to spread an uncontextualized church model the main cultural problems in the context, action, combining evangelism with the build- around the world. leaving new believers to work this out as they ing of hospitals and schools, and generating go along, poorly prepared to face the issues. growth in all main denominational organiza- b) The problem of dependency. After tions. In the1960’s, evangelicals began to a century discussing this issue, depend- Leadership training, therefore, begins as recover this integrated approach to mission. ency remains one of the great issues in CP. soon as the first believers appear. We should Resulting from the mother church model, avoid making a difference between basic dis- Hibbert notes that by the early 1980’s many churches become dysfunctional. If the cipleship and training leaders, as discipleship there were three main streams with different building maintenance, pastor’s salary, instru- should be the first step to identifying those emphases within CP: McGravan and Winter ments for worship, leadership courses, etc. are who are natural leaders. To have a self-sup- emphasized evangelism and church multi- built on mother church templates, great con- porting and self-governing church we need to plication; John Stott and others emphasised flict can result when local churches face the reproduce a structure compatible to its reality a holistic approach to mission; and Samuel challenge to become self-supporting and self- in terms of human and financial resources. Escobar, Rene Padilla and others adopted a governing. The question we should ask is not The only input from outside should be the more radical focus on social justice. how many churches were planted in the past Gospel. Leaders, finance, buildings and fifteen years, but how many of them remain ongoing strategies should be generated from Today, there is a proliferation of CP and became independent communities. the inside by the efforts and initiative of the models: the Garrison CP Movement model, indigenous people themselves. Spiritual Warfare model, Meta model, There is also a tendency to create Vineyard model, Willow Creek Seeker model, dependency on the charity of the mother Conclusions Ralph Neighbor cell model, the Purpose church or church planters in meeting local Driven Church model, the Charles Brock itin- social needs. A church planter should ask CP is often associated with pragmatic erant church planter, the Five-model approach how the values of the gospel empower people methodology and field processes, leading to to church planting and evaluation of Brian to work for socially positive changes in the understanding and evaluating CP on the basis Woodford, and others. Although they have daily life of their own community. This draws of results rather than its theological founda- very different emphases most of them are education, health, dignity, clean water, rescue tion. Missiological decisions must be rooted defined by three main values: a) intentional of relationships and sustainability into the in biblical theology, but unfortunately bibli- and planned church multiplication; b) quick mission responsibility of the newly planted cal theology can become less important than incorporation of new believers into the church church. But we should not wait to get a what works well and is pragmatically effective. and CP process; c) emphasis on leadership church building before helping local people training and self-governing communities. to start a school if education is the main Some attempt to make CP nothing more social need in their community. The gospel than a network of solutions to people's needs. Main problems of CP strategies

Anderson, explaining the three-self for- Ronaldo Lidório is a Presbyterian pastor and missionary mula, shows that the aim of evangelism with associated with the Presbyterian Cross-cultural Mission Agency a view to CP involves four stages: a) conver- (APMT) and WEC International. He has worked in Ghana for sion of individuals b) organizing converts nine years with church planting among people groups in the north of the country. Currently he leads a missionary team into communities of local churches or cells; among indigenous tribes in the Brazilian Amazon. He has a c) providing an able church leader for each PhD in Anthropology and author of several books. Married to community; and d) guiding the community Rossana and a father of two children. to independence.

14 Vol. 7 • no.3 feature articles

This is a growing concern in our post-modern hedonistic world. It happens when church planters make decisions based purely on an anthropological understanding of needs rather than on theological criteria. In this case, the Reading, culture and culturally related issues become determining factors. Vicedon affirms that only a deep biblical understanding of the nature of the church (Eph. 1:23) will enable or how to get the church planters to make decisions and take action that is rooted in the "Missio Dei" rather than the demands of culture. << seven blind men see Works CITED Bosch, David J., “The structure of mission: An expo- sition of Matthew 28:1-20.” Exploring Church the elephant Growth, ed. Wilbert R. Shenk. (Grand Rapids, MI: Eerdmans. 1983) pp. 218-248. ----, Transforming mission: Paradigm shifts in theology of mission. (Maryknoll, New York: Orbis. 1991) Garrison, David, Church Planting Movements. Melba Padilla Maggay (Richmond: International Mission Board of the Southern Baptist Convention. 1999) Hesselgrave, David, Planting churches cross-cultur- Let us imagine a death bed scene. bottle, all the details that make up the tragic ally: A guide to home and foreign missions. (Grand Rapids, MI: Eerdmans. 1980) inner meaning of the event. Johnstone, Patrick, The church is bigger than you A great man is dying, his wife clutches think. (Fearn, UK: Christian Focus. 1998) his hand and leans over him, a doctor is by The artist, on the other hand, may be Hibbert, Richard, Paper: A survey and evaluation of his side taking his pulse. Standing in solemn looking at something else: the shadows under- contemporary evangelical theological perspectives on church planting. (2005) silence are a reporter and an artist. The former neath the bushy eyebrows, the pale, bluish twi- Hiebert, Paul G. and Hiebert Meneses, Eloise, is there to report the event, the latter hap- light behind the shimmering curtains, the deep International Ministry: Planting Churches in pened to be visiting. purple and fine texture of the heavy chairs. The Band, Tribal, Peasant, and Urban Societies. lines in the woman’s suffering face, the disor- (Grand Rapids, MI: Baker Book House. 1996) Lopes, Augustus, A Biblia e seus interpretes. (São Now let us imagine what each would see. der of her hair, may interest him than the slow Paulo: Editora Cultura Cristã. 2004) tally of the grand seigneur’s dying to gasps. Malphurs, Aubrey, Planting growing churches for the The wife, because she is so much a part 21st century. (Grand Rapids, MI: Baker. 1998) McGavran, Donald. "Reaching People Through New of him, would perhaps see very little. Very Now it is obvious from this exercise that Congregations," Church Growth Strategies That likely her whole being would be intent on we may be looking at the same thing and yet Work. (Donald McGavran and George F. Hunter, III) watching breathlessly every spasm, every see it in many different ways. What we see (Nashville, TN: Abingdon Press, 1980) twitch of pain. Her frantic anxiety would depends largely on what we are disposed to Murray, Stuart, Church planting: Laying foundations. (Carlisle, Cumbria: Paternoster. 1998) allow her to see nothing else. see; and what is seen is but a corner of the Tippett, Alan, Introduction to missology. (Pasadena, reality that is there. In communication we CA: William Carey Library. 1987) The doctor would have an eye for more call this selective perception, meaning not so Van Engen, Charles, Footprints of God: A Narrative clinical details. He would carefully keep an much the wicked propensity of some of us to Theology of Mission. (Monrovia, CA. 1999) Van Rheenen, Gailyn, Monthly Missiological eye on the heartbeat, take the temperature edit anything unpleasant or threatening from Reflections. (Available from http://www.missiology. and go through the futile motions of fighting view as the natural phenomenon of missing org/mmr/mmr26.htm; internet. 2000) to the teeth the sure lot of the dying. out on that which does not interest us. Verkuyl, J., Contemporary Missiology: An introduction, (Dale Cooper, trans.) (Grand Rapids, MI: Eerdmans. 1978) The reporter would perhaps take a wider The implications to our reading of the Vicedom, George F., The Mission of God. (Gilbert A., sweep, a more panoramic glance at the scene; Scriptures are clear. None of us see the trans.) (Thiele and Dennie Hilgrendorf. St. Louis: It is most likely he would pay attention to Absolute Reality that is recorded in it in all its Concordia. 1965) the wildness of the woman’s grief, the blank, pregnant fullness. What we see is but a mall Woodford, Brian, One church, many churches: A five-model approach to church planting and bewildered helplessness in the doctor’s eyes. part, and even that is seen darkly, wrested evaluation. (D. Mis. Dissertation. Pasadena: Fuller He would size up the room, compare its from the multitude of competing images that Theological Seminary, School of World Mission. 1997) lofty vastness and decadent richness with the press upon us every day. None of us see it shrunken old man huddled under the sheets. unengaged, on top of a hill as it were, looking He may even notice the fly on the medicine down the dust and rattle of passing caravans.

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We are all on the journey, all blind men a common text by which theological systems possible for them to find within their culture fumbling for the right steps to take as we are to be measured and judged. But we must the meaning of the Lamb’s dying. These of participate in the life of the world. What we also say that none of us can claim for our us who are threatened by recent talks about see is a reflection of what we are, and where statements about it a final and exhaustive the cultural conditionedness of the Scriptures .we are in the struggle to make sense of the character. To do so would be to fall into the should remember that if we take away the hope that is in us in a world of want and error of the seven blind men who tried to Jewish cultural baggage behind the events despair and fear. guess the elephant. at Golgotha we are left with nothing but the ignominious hanging of an obscure rabble- It is not an accident that one hits upon What is happening in theology is a bit rouser who pretended to lay claims on the the awful glory of the gift of choice, and yet like the seven blind men who generalized ruined throne of an ancient Jewish king. another gets struck by the sovereign power out of their limited experience what the of God to choose His little ones and make whole elephant must be. One took hold of Events themselves do not mean much. them bow the knee. “Sola fide, sola gratia” the body and thought it was a wall, another A lot of fuss is made about the historicity becomes someone’s war cry, the deadly got hold of the massive leg and thought it of the events surrounding Jesus. Oh sure it assurances of faith without works incites was a tree trunk, another happened to feel did happen, but so did the latest newspaper someone else into fear and trembling. Each the length and pointed sharpness of the tusk item. To say that it occurred in history is cuts a comer of the Truth for himself, and and thought it was a sword. Each was right about as significant as saying that the murder well it serves him. in his perception of what each part was like. of a pop singer really did happen recently. But all were wrong in supposing that the part To establish it as a fact is one thing, to make It is also not surprising that libera- they chanced upon was all there was to the it known as a truth that truly sets free is tion theology should dominate much of the elephant. another. For this we have to go back to the Third-World thinking, or that the complex tradition in which it took place. of ideas surrounding sin and guilt should And so with our theologies. How many appeal so much to the conscience of the dishonoring divisions could have been It seems to us that when we speak of West. In poorer countries, the need for con- avoided if people had enough humility to see a Gospel “core,” we really mean the Christ crete engagement in the face of the intense that theirs was but one reading of a very rich events. These are of course universally questioning brought about by the situation of and very vast literature? Would missionaries shareable, for the plot of Scriptures is simple the poor has made the cosmic dimensions of be so eager to dump on us their systematics enough: man fell and so God took a people the Gospel stand out far more sharply, almost and pet formulations if they realize that what to Himself, out of whom came the promised leaping out of every page of Scriptures. In they have is but a dim version of a part of Saviour who died and rose again and is to affluent countries, more subtle oppressions the Word, or worse, that it is not the part the return in glory at the end of time. Anybody like angst and guilt neuroses have brought Spirit can best use in speaking to this culture. who knows how to read will see this. In fact about an emphasis on the inward certainties all of Christendom already knows this. We ringingly proclaimed by the Word. This is not to say that the insights of one have Christmas and Holy Week and Easter culture are of no value whatever to another. to prove it. Yet we know very well that These examples are highly generalized, Certainly, we must listen to each other and people really do not know the meaning of but they do demonstrate how the speci- profit richly from the truths each culture these events. It is this problem of meaning fics of a culture, e.g., whether rich or poor, discovers. But we must remember that God which makes cross- cultural communication preindustrial or technologically sophisticated, draws people to Himself through the things intensely difficult. animist or theologically elaborate, determine that are most natural and familiar to them. people’s sensitivities and leanings. The Magi came to the Christ child by the Star The situation is a bit like reading a novel. of Bethlehem. To David He was a shepherd, to It is easy to the bare bones of a plot. I sup- Literature has an ancient word for it: the hungry crowds He was the bread of life, pose Tolstoy would not get offended if some- “point of view,” the vantage point from which to the Samaritan woman’s searching thirst He one ventures to say that “War and Peace” we dare to read and tell His story. There are was the water that flows forever and always. is the story of how Natasha finally married as many ways of reading Scriptures as there Pierre interspersed with a blow- by-blow are points of view. This is what we mean This is the reason behind the plea to account of the Napoleonic wars. It is also fair when we say that there are many theologies. take cultures a little bit more into account in enough to say that Crime and Punishment is There is of course one Theology, the knowl- our reading of the Scriptures. God’s revela- about a gifted but impoverished student who edge of God as originally recorded. There is tion has a cultural specificity that we shall do kills a miserly old hag to give himself a chance well to imitate. to cultivate his immense gifts. The question, “What happens next?” is easy enough to out- Melba Padilla Maggay PhD, is the Founder, President and CEO of the Institute He did not simply say to the Jews that line. But when the hardnosed “So?” is thrown for Studies in Asian Church and Culture without the shedding of blood there is no for- at us, we get stumped and we hie off to our (ISACC) in Quezon City, Philippines. giveness. He instituted the Passover feast and study comers to clarify to ourselves what it is an elaborate sacrificial system so as to make it really that makes Tolstoy’s book larger than

16 Vol. 7 • no.3 feature articles

is something a missionary will find hard to do, or at least will take time to be able to do. Listening to the culture is essential, and this takes time, and necessarily means that for a while the missionary is hardly functional, a fact that is perhaps hard to take for those who come from cultures that are impatient and aggressively efficient. But it must be remembered that one does not come here as a multi- national does, with loads of money and resources and promising to effect technology transfer (notice all the recent talks about nationalization and training leaders). One comes here as a servant. And servanthood means that one must be prepared to wait. Jesus was willingly enough to start as a helpless child, spending thirty years of His life just growing up and taking Means of transport root among His people. He wasn’t overeager to get out there and preach. a love story, or Dostoyevsky’ s more than a imagination of many cultures. In this culture detective story. Once we get to this point, it is at least, the task of communicating is way The reality of the body of Christ and the every man’s guess from then on. past the stage of making known the Gospel ability of the Spirit to speak through each one plot. The last thing we need is another out- should humble those of us who belong to It is characteristic of all great literature line that conceivably can be passed on from established theological traditions. The Word that while it is possible to have some agree- culture to culture but by its very level of is so untidily deep that it defies our itch to ment as to the outline of the plot, there is generality does not interact with this culture colonize it into some neat formulation. There always a variety of interpretations fiercely at the point where it hurts. It is a principle is still so much to be mined, and the Spirit is fought for. Each reading is usually orga-nized in communication that the higher the level still speaking to the rest of the churches. around some insight that has especially of generalization, the more abstract and the gripped the reader. less usable a statement is for a specific situ- We often forget that Revelation itself was ation. This is perhaps the reason why the an unfolding. It took centuries before we So with the Scriptures. While it would be eternal Word was not afraid to become a Jew. could get an adequate picture of who God possible to make a summary that everyone In belonging to a specific ethnic grouping, He is and what, darkly, He could be up to in with a relatively developed sense of fact could was not being less than a man for all races human history. We now have the complete agree upon, the themes are so densely rich and all seasons. He was simply seeing to it text, but we still do not have a full view of that it would be violence to presume that one that the fact of God should be something that the drama. That will have to wait until all of man or one culture or one age can colonize people can touch and see and handle. the Church gets to recite its lines and the cur- the wild vastness of its meanings. tain falls and the houselights come up. Then The concern that God should not sim- we shall see the elephant, and, hopefully, Now much of our difficulty in communi- ply be a name, a dream or a faraway longing understand, even as all of us have been fully cating the Gospel today has to do with being is behind the insistence that all cultures be understood. << able to put across some relevant content to allowed to read with their own eyes the spe- the Gospel events that already saturate the cific meaning of the cross for themselves. This

17 Feature Articles Connections

What is the purpose of church meetings? Why do we gather together? To sing hymns and songs of worship? To hear the word of God preached? To meet in fellowship with other Christians? At the church which I attended after first becoming a Christian, the minister had a favourite saying; “What does the story of doubting Thomas tell us? Never miss a meeting, you don’t know what might happen!” The pilgrim church needs a new home Contextualizing the church in Europe

Evangelical Christians are fond of their combining Christians in new communities to a model that they themselves find bor- statements of faith, yet we frequently work for worship, teaching, fellowship and mis- ing and irrelevant. It is not uncommon to to a far more visible method of calculating sion. But church attendance in Europe is in find young missionaries whose only motive orthodoxy, that is, consistent and frequent freefall. Year by year, across Europe, congrega- for attending church is a latent sense of attendance at church on Sundays, and mid- tions are shrinking or closing. Most of those Christian duty, and who come away each week as well if possible. Catholic professor congregations that seem to be week wondering why they bothered to and Dominican Edward Cleary comments on holding their own, and the few Richard Tiplady go. Such a situation cause problems this; “Latin American Pentecostalism shares that are growing, tend to do so at three levels : the personal spiritu- characteristics of religion in the United States. because of transfer growth, that is, ality of the younger missionary whose Specifically, it places exceptional emphasis new members from other churches. faith is weakened, not strengthened, by on congregational participation and worship church attendance; the ineffectiveness of the attendance as a measure of religious involve- And yet across Europe we find a massive missionary as evangelist and church-planter ment” (IBMR 28/2, Apr 2004, p51). But have interest in spirituality. In a continent that is (after all, why draw people into a church we ever in fact stopped to consider why evan- generally prosperous, and where even its poor where you rarely meet God?); and tension gelical Christianity functions in this way? can generally be said not to be starving, there and division in the missionary team itself” is a desire for something beyond material (Peter Stephenson, I still haven’t found “I have sometimes felt that the real possessions. People are searching for mean- what I’m looking for, in Postmission). purpose of church services is to enable ing, for transcendence (something beyond clergy to count the congregation. This themselves), for identity. But they are gener- So what is going on, and how might we is probably a little cynical, but churches ally not looking at churches for this. It is not respond to this? often find their main sense of success uncommon to hear people say of themselves in the number of people who attend on that they are “spiritual but not religious”, Community and church in pre-modern, a Sunday. Regular church attendance is with the church being included in the lat- modern and postmodern Europe seen as being a significant test of spir- ter category. All too often, we have created itual health, and church growth is meas- communities where spiritual experience is In pre-modern societies, communities ured in the size of congregations. The tied to meetings and membership, as well as were based around land and a sense of place. importance of Sunday attendance and participation in a whole host of other institu- The parish system served well across Europe congregational size can never be under- tional activities. The spiritual seeker looks at as a way for the church to reach all those, estimated for solid church” (Pete Ward, the social price tag, and looks elsewhere. And rich and poor alike, who owned, lived or Liquid Church). this isn’t a problem only for those currently worked on the land in a given place. outside the church. Mission strategy in recent decades has The modern era was characterised by a focussed on the importance of church plant- “Problems arise when younger missionaries significant change, which affected the way ing rather than just doing evangelism, that is, are expected to plant churches according that churches were organised. Emigration,

18 Vol. 7 • no.3 feature articles urbanisation and industrialization meant that It is not difficult to find examples of The first group was exiled from Judah the land and the parish became less impor- the marginalisation of the Christian faith to Babylon in 597BC. The destruction of the tant. Community was reconstituted in the in Europe. The draft European Union con- Jerusalem Temple – the symbol of God’s pres- expanding industrial cities on the basis of stitution, which was rejected in 2005 by ence among his people – and the second, big- shared culture and shared experience. Class, the voters of France and the Netherlands, ger, exile happened in 587BC. In the passage not place, became the most important signi- was notable for its excision of any mention quoted above, Jeremiah is writing between fier of identity. Churches emerged with an of Christianity from the history of Europe. these two dates to the first group, now exiled emphasis on congregation and club, where The furore over the appointment of Rocco in Babylon. (False) prophets like Hananiah people gathered to worship with those who Buttiglione as EU Equality Commissioner were saying that their exile would only be were like them, rather than those who lived is equally noteworthy. A committed Roman for a short time, and that they would soon in the same village. Working-class and mid- Catholic, who had previously made known return (cf Jer 28:2-4, 15-17). Yahweh would dle-class denominations arose. his views on homosexuality, was not accepted not abandon his people, they said, for he had to a post which would include gay rights promised them a land of their own. Jeremiah The postmodern era changes our ideas issues. In England, the BBC broadcast on advised the exiles not to listen to this advice, of identity and community again. Identity is mainstream TV the show “Jerry Springer : and to get used to living in a new situation. not based on a common sense of place, since The Opera”, despite vocal (and sometimes we are all more able to be highly mobile now. counterproductive) protests against its por- There is some fear and pessimism about Nor is it based on common experience or trayal of Jesus as gay. the survival of the church and the crisis of social class. In his book, “Bowling Alone”, faith in Europe. I wonder if we sometimes Harvard professor Robert Putnam argues European Christians might want to get similar messages of (false) hope? I have that America’s ‘social capital’, a term which return to what the Bible has to say about liv- heard, on many occasions, quotes of “I will refers to “features of social organization such ing on the margins, rather than at the centre build my church, and the gates of Hades will as networks, norms, and social trust that of society. One option is to draw on the Old not prevail.” In other words, God won’t let facilitate coordination and cooperation for Testament experience of Israel, specifically the church disappear in Europe. But Islam th mutual benefit”, is being reduced. He quotes the period of exile during the 6 century BC, obliterated the church in Turkey and North a staggering array of statistics showing that when Israel experienced a catastrophic loss of Africa, so there are no guarantees. Jeremiah’s across all types of social association, such security and status. message to the exiles in Babylon is equally as religious affiliation (church attendance), relevant to us today : stop looking back at the union membership, participation in par- This is what the LORD Almighty, the God (mythical) lost past, accept the new reality, set- ent-teacher associations and the number of of Israel, says to all those I carried into exile tle in it and serve God there. volunteers for civic organizations such as the from Jerusalem to Babylon: "Build houses Boy Scouts and the Red Cross, involvement and settle down; plant gardens and eat what But what might this mean? After all, has declined in the last fifty years. The title of they produce. Marry and have sons and there were significant changes in post-exilic his article came from his discovery that, while daughters; find wives for your sons and give Jewish religion, compared to pre-exilic Israel. more Americans go tenpin bowling than ever, your daughters in marriage, so that they too Before, the faith of Israel was centred on participation in organized bowling leagues may have sons and daughters. Increase in the Jerusalem Temple, regular sacrifice, and fell 40 per cent between 1980 and 1993. number there; do not decrease. Also, seek festivals at which people gathered, such as This is not a trend that affects America alone. the peace and prosperity of the city to which Tabernacles, harvest, and so on. After the Putnam shows that a decline in the level of I have carried you into exile. Pray to the exile, the Jewish faith was centred on the social engagement is also evident in Europe. LORD for it, because if it prospers, you too synagogue, Sabbath, and Torah (and the People are meeting together less frequently in will prosper." Yes, this is what the LORD Deuteronomistic History - otherwise known organised groups. The cultures of the West Almighty, the God of Israel, says: "Do not let as the history books of the Old Testament are changing dramatically. the prophets and diviners among you deceive - was compiled to explain why the exile hap- you. Do not listen to the dreams you encour- pened). We face similar major readjustments age them to have. They are prophesying lies on how we live as Christians and do church Living in exile? st to you in my name. I have not sent them," in the 21 century. How then should we live? In the West, until recent decades, declares the LORD. (Jeremiah 29:4-9) Christians have held a privileged position in Emerging Church? relation to European / Western life, thought and society. But things have changed. The Richard Tiplady is A movement of new thinking and prac- social and religious changes described above national director for tices that seeks to respond to the above have, along with the growth and spread the European Christian questions has well and truly ‘emerged’. It of secularisation since the 1960’s, pushed Mission in the UK. Earlier is a diverse and fluid movement, still taking Christianity to margins of public life, which he worked with Global and changing shape, one which has been is a big change for European Christians after Connections, UK. given a variety of names – “missional church” 1700 years of Christendom. and “mission-shaped church” are but two,

19 Feature Articles Connections

although the above phrase, “emerging faithful to the gospel. Instead, the practice entirely new way, for the sake of the spread of church”, is the one most widely in use. of community foundation itself is more cen- the good news of Jesus Christ in Europe. For tral than the church meeting” (Gibbs and example, Latin American missiologist Orlando Why “emerging”? Because the ideas and Bolger, p44). Costas described church-planting as “penul- practices are nowhere near fully-formed, it is timate”, i.e., it is not the goal and purpose of imprecise (allowing room for experimentation 2. New approaches to missionary out- mission. The purpose of church-planting is to and avoiding the restrictions of tight defini- reach in Europe create living communities of Christians that tions), and because “emerging church” ideas Michael Moynagh describes “emerging will work for personal and social transforma- and experiments have sprung up or ‘emerged’ church” as a mindset rather than a model, tion in their locality. If this is true, then how in a variety of different contexts, more-or-less a way of thinking about church, rather than does this affect the way we plant churches? spontaneously and simultaneously. simply a way of doing church. This mindset is “we’ll come to you”, not “you come to us”. Examples to illustrate As a movement, it has its roots in the This has also been contrasted as “incarna- northern/western European cultural sphere, but tional” vs. “attractional”, the latter being the The above elements may describe the not just the Anglo-Saxon one. While “emerging more familiar mode of church (i.e., bringing ethos and driving forces behind “emerging church” ideas and practices are present in the people along to the church building or meet- church”, but missionaries, church leaders and UK and USA, they also do in the Netherlands ing place). In the “incarnational” approach, others rightly ask, “OK, so what does it look and Scandinavia, and significant early practi- we model ourselves on the example of Jesus like?”. Two examples, with their websites for tioners and thinkers ‘emerged’ in Australia and by going among people and embodying the further information, are given below: spread elsewhere. In fact, it’s probably wrong life of the Spirit in their midst. This is central to describe it as a movement; it’s not that to “emerging church” ideas about evangelism Urban Expression coherent. “Emerging church” has ‘emerged’ – existing forms of Christian worship and www.urbanexpression.org.uk through the confluence of different social, mis- community do not attract outsiders (and may Urban Expression is a church-plant- siological, theological and ecclesiological cur- even repel them). There should be no offence ing enterprise that began in the East End of rents, which are outlined below in turn. except the cross of Christ. London (which is urban, deprived, socially and ethnically very mixed, multicultural and Currents that combine in ‘emerging 3. A renewed emphasis on the kingdom of multi-religious) and is now also active in church’ God (the in-breaking reign of God) Glasgow, Scotland. They don’t always look A “kingdom of God” emphasis is cen- like church, and their involvement with their 1. Changing cultural, religious and social tral for many emerging church writers. Mark local communities’ needs is very deep. Most realities in Europe Scandrette of ReIMAGINE in San Francisco or all members of Urban Expression are evan- “Emerging churches are communities that said about his attempts to set up a Gen-X gelical, but they don’t have a statement of practice the way of Jesus within postmodern church, “We got the questions wrong. We faith – they are united by what they call their cultures” (Gibbs and Bolger, p44). This is a started out thinking about what form the “Core Convictions” which incorporates: key assumption behind “emerging church”. church should take, as opposed to what the • their Mission Statement (“Urban Just as the ‘gathered congregation’ form of life of Jesus means in this time and place. Expression is an urban mission agency the church emerged most definitively in the Now, instead of being preoccupied with new that recruits, equips, deploys and net- C18-C19, when the parish system proved forms of church, we focus on seeking the works self-financing teams pioneering inadequate to service the spiritual needs of kingdom as the people of God.” The in-break- creative and relevant expressions of the urban industrial Europe, so new forms of the ing kingdom of God scandalizes the wealthy, Christian church in under-churched areas church will be needed to reach post-industri- the comfortable and the religious, and lifts up of the inner city”) al, post-modern European people. “Emerging in the outcast, the immoral and the rejected. • their Values (relationship, creativity and church” tries to avoid the secular/spiritual At least, it did in Jesus’ day, so why should humility) divide imposed on the Christian faith by the we expect it to be any different now? • their Commitments (e.g., “We are com- Enlightenment, emphasising church as the mitted to following God on the margins people of God, not a place to meet. If there 4. Not “what is the church?”, but “what is and in the gaps, expecting to discover is no secular/spiritual divide, then there can the church for?” God at work among powerless people be no ‘holy’ or ‘profane’ places. Churches are The quote from Scandrette above shows and in places of weakness” and “We are being intentionally planted in cafés, pubs and that “emerging church” is therefore as much committed to being Jesus-centred in our in houses, not just in special buildings. about the purpose of the church as it is about view of the Bible, our understanding of the shape of the church. Form should follow mission and all aspects of discipleship”) “In Christendom, the Sunday meeting was function. Emerging church challenges us to the centre of corporate spiritual expression rethink our fundamental assumptions about The Crowded House for the community. In a post-Christendom what it means to “be the church” as well as www.thecrowdedhouse.org context, a church-meeting focus is no longer how we “do church”. Only thereafter should The Crowded House is a network of mis- indigenous to the culture or necessary to be we create new wineskins, doing things in an sional communities in the cities of Sheffield

20 Vol. 7 • no.3 feature articles and Loughborough in England, with a strong the afternoon they had all eaten together. fellowship, just as Jesus did. This is not a commitment to church planting. Their web- They were a real hotch-potch of people, but prelude to becoming a proper church, with a site states that “most of our churches meet in Patrick enjoyed the banter. After the meal meeting room, chairs and the rest. It is already homes. We want to offer a place of belonging. they had read from the Bible and discussed church, and they hope to multiply this model We are committed to mission through commu- what it meant. No-one seemed to mind his of inclusive community across the district. nity (we believe that the life of the Christian questions. Now some were playing a board family is a powerful apologetic for the gospel) game. A family with young children had A few questions and communities in mission (we want to be just left. A couple seemed to be praying in congregations focused on the gospel and the kitchen. Maybe this was church. Maybe “Emerging church” is not a panacea for church planting)”. The following excerpt from it wasn't. Whatever it was, Patrick felt the challenges facing the church in Europe their website illustrates their approach: strangely at home. today. But as an ethos, an idea and a movement, it offers us much to consider. At university someone had tried to get Wittevrouwenveld, Maastricht, the Patrick along to church. What a joke! But Netherlands How then should we learn from “emerg- was he at church now? He wasn't sure. It A young Dutch couple, Tjerk and Anneke ing church”? How can we participate in the had started when a colleague asked him van Dijk, have moved into the inner-city discussions, understand the experiments, round for a meal. He was impressed by how district of Wittevrouwenveld in Maastricht. learn from the mistakes and success of oth- Simon and the other people in his house all Modelling themselves consciously on the ers, and incorporate them into our own mis- got on with one another. They'd got talking Crowded House model above, they have sion strategies and practices? In addition, can about life and stuff and they'd invited him opened their home as a meeting place for a we encourage and resource our missionaries to come round again on Sunday. Simon had new church-plant. In this broken and neglect- with these ideas and practices, and can we suggested he come round in time to watch ed community, they ‘do church’ around the contribute to and support the work of others the football. When others arrived later in dinner table, welcoming the outcast into table without trying to make it our own? <<

Masai’s Feature Articles Connections

To Catch the Wind: A New Metaphor for Cross- Cultural Mission Partnerships

When Alex was a boy, cattle were herded the kingdom of God. We define our objec- • We often express our obedience to through the unpaved street where he lived, tives, gather resources, organize tasks, assem- God in terms of methods and manage- three blocks from Main Street, on the way to ble necessary components—all with great ment—assuming a high level of control, the slaughterhouse two blocks away. He and accuracy and precision. In the material realm, taking charge of tasks, and measuring his friends would note the number of cars we seem to accomplish virtually anything we outcomes. that drove by each day: usually one or two. set our minds to. By gaining control over our • We set dates, create timetables, and iden- The rural community in Brazil where Alex material environment, we have removed many tify numeric results by which to evalu- was born seems as far away in history as the of the uncertainties of life. ate how well we serve the Lord and his Middle Ages. Yet, today it is a booming center church. of industrial activity. Many are now flying on Amidst these changes in the West, a aircraft made in his home town by Embraer, mindset of high-control became further This approach to ministry assumes that the fourth largest aircraft maker in the world. entrenched in many areas of life. Whether the principles of the Enlightenment and the There has never been another period in consciously or unconsciously, most of us Industrial Revolution are transferable to the human history in which such radical and at some level believe we are “in control.” affairs of God’s kingdom around the world. rapid transformation has occurred. It seems Except for extraordinary events like Hurricane But could it be that much of this high-con- that Alex’s grandfather in Brazil had more in Katrina or 9/11, we feel we can control out- trol paradigm is not transferable? That cross- common with Abraham, Isaac and Jacob than comes. But here’s the problem: Often without cultural partnership with the majority world he would with this generation today. realizing it, many Westerners church requires a different way have transferred this mindset of thinking? Alex Araujo, Mary Lederleitner, Because of the Enlightenment and the or paradigm of high control Werner Mischke Suppose instead we Industrial Revolution, the West has expe- (which has often worked well began with a paradigm in rienced unprecedented development and in our Western material realm) which God is in full control economic growth. We have been blessed in and have assumed it will also work in the and man has considerably less control? What many ways. Diseases have been eradicated, spiritual realm and in global missions. if we truly viewed the material world as being people are living much longer, technology has subordinate to the spiritual world? made daily life so much easier, reliable infra- Because the nature of a paradigm con- structure has been created, and many more strains how we see and interact with the This issue of control is critical; it impacts people have discretionary income to give for world, we (the authors) wanted to bring everything. Although most Western believers this “high-control paradigm” to the surface espouse that God is in control, our high-con- Alex Araujo is Senior Partnership Consultant and examine whether there might be a more trol paradigm has a built-in aversion to living to Partners International. He was a founding effective mindset to shape our global mission with high trust in God, i.e., a low-control member Interdev Partnership Associates and efforts. paradigm. Could this help explain why rely- served as its International Coordinator 2003- ing upon one’s own strength is, for many 2007. Born and raised in Brazil, Alex served as Christian leaders, the default mode for day- missionary with the GBUP (IFES) in Portugal, Two Paradigms of Control to-day life and ministry? and with COMIBAM in Brazil, and helped form the Ibero-American missions movement in the We in the West have been so success- 1980’s. He has traveled to forty-five countries ful in taming the material world to serve our This article proposes two metaphors to in his capacity as Director of International needs and aspirations that we have assumed clarify the contrast between high-control and Operations for Partners International. He has a paradigm in which control of resources and low-control paradigms, and to guide us into written several articles for EMQ and contributed processes is also the default mode for ministry. more effective, perhaps more biblical, cross- chapters to various mission publications. Consider… cultural partnerships.

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The Powerboat and the Sailboat will likely create resentment, suspicion and Werner Mischke is Executive Vice President for confusion. However, if we truly depend pri- Mission ONE. He oversees communications, and To illustrate the different paradigms of marily on God, we can function with greater is especially involved in Mission ONE’s partnership in the Middle East. Werner is the producer of control, compare a powerboat to a sailboat. mutuality and respect as our eyes will be Operation WorldView, an introductory DVD mis- focused on the same Source. sions curriculum based in part on the Perspectives A powerboat captures the essence of the course. Since 2005, Werner has served as chair- Western paradigm. Power is inside the boat, in 2. Relationship is primary, accomplish- man of COSIM — a fellowship of evangelical the hands of the human operator. The power- ment secondary: The high-trust paradigm organizations with a common interest in the sup- boat metaphor represents “taking control.” It is helps us to step back and see the big picture. port and development of majority-world ministries. confident, modern, powerful, noisy, expensive. If we accomplish outcomes, yet we fracture The destination—and getting there fast—is relationships and alienate people, we have Mary Lederleitner is an Author, Researcher, often most important. Unless there is a calam- not succeeded. If we accomplish outcomes Trainer and Consultant for Wycliffe Bible ity on the sea such as a catastrophic storm, it yet our prayer life has decreased and our trust Translators International. Her focus is best prac- will go wherever the captain directs, as long as in God has lessened, we have not succeeded. tices and issues related to cross-cultural ministry he or she planned well and has enough fuel. and partnerships. She is also actively engaged in The powerboat epitomizes high control. 3. The standard is faithfulness: The phe- creating adult church mission curriculum to better equip and empower people for cross-cultural min- nomenal capacity of Westerners to control istry. She is pursuing a Ph.D. at Trinity Evangelical Contrast the sailboat, representing the their material destinies has influenced how we Divinity School in Deerfield, IL and she holds paradigm of less control. While the people in see our service to God. We have optimistically a Masters Degree in Intercultural Studies from a sailboat have some control and power, their assumed that we can approach world missions Wheaton College. She also serves on the steer- power is much more subordinate to the wind. in the same way: We define the goals, deter- ing committee of COSIM (The Coalition on the Success depends completely on their coop- mine the resources needed, procure the right Support of Indigenous Ministries). eration with the wind. Some days the vessel staff, implement the plan, and expect results. will travel great distances. Other days the In non-Western contexts where infrastructure paradigm is chosen, Scripture becomes even Wind will be calm—time to rest and build and processes are often less stable, partners more vital, more indispensable for how we deeper relationships. The slower days are find it more helpful to measure success by fulfill the Great Commission? From the begin- not deemed inferior to the days when greater examining “faithfulness.” (Even with stable ning, God knows and controls everything; at distance is traveled—for the journey itself is environments, some partners may define suc- the same time He has ordained for Himself a as important as the destination. Sailors know cess this way.) We see in Scripture that in the people on mission who must depend wholly that a strategy that worked yesterday could end, faithfulness is also the standard by which on Him for security, wisdom, happiness and get them killed tomorrow. They respect and God will measure us (Matthew 25:14-30). success. In this paradigm, the operative word carefully assess the context, and realize that is trust, not control. flexibility is one of their greatest resources. 4. Embracing vulnerability: Starting from a point of vulnerability and high trust creates Conclusion The sailboat epitomizes high trust, and in us a willingness to listen more carefully to less control. The external circumstances are others, which is critical for working effectively A paradigm does not determine how much the same in both paradigms. The seas are together in cross-cultural ministry. It is also we love God, the level of our commitment to what they are and the weather will be what it frequently the starting place for deep personal Him, or our personal holiness and devotion. will be. The difference lies in the vessel: the growth and transformation. Many who have developed “powerboat struc- design is different, the training is different, tures” have been men and women of great the journey is different. Perhaps most impor- 5. Sensitivity to context: The sailing meta- faith. We recognize their contribution and their tant is the mindset of those who choose a phor also provides a greater respect for con- accomplishments by God’s grace. “Powerboat powerboat versus a sailboat. text and a willingness to consider it carefully. structures” have often been effective for a given Often in the West we are quick to export time, in a given context, or a given era. Implications for Cross-Cultural ways of doing ministry with the belief that Partnerships what works here will always work elsewhere; The goal of this article is to help the however, doing this might actually quench an church further examine its presuppositions If we function from a paradigm of less indigenous model for ministry that would be about control, and explore whether a low-con- control as illustrated by the sailboat meta- far more effective. trol paradigm is needed in this current era of phor, how might that change how we partner global missions. In a world ripe with injustice, with majority world leaders and churches? 6. God’s Word alive: The sailboat meta- instability and oppression—and where the phor, or the high-trust paradigm, has impli- center of gravity of the global church has seen 1. Greater mutuality: If we function from cations for the value of Scripture in how we a massive shift from the West to the Global a base of material power, there is no way our “do” missions. In the powerboat paradigm, South—could it be that high-control “power- partners will be able to work alongside us in modern business practices are dominant. boat thinking” is far less effective than “sailboat mutuality and equality. The material power Could it be, however, that if the sailboat thinking” in cross-cultural partnerships? <<

23 Feature Articles Connections Reflections on Contextualization My Personal Journey

issionaries from the United States Benjamin Chew, trusted Christ as a teenager a Christian name. Some Christian leaders brought the Gospel to my grand- through the Anglo-Chinese School when the would scarcely know the nature of true con- Mparents. My father’s mother evangelist E Stanley Jones spoke. version, or the difference between converting came to Christ in Malacca, Malaya through to Christianity as a religion and entering the Methodist missionaries. These missionaries My mother’s side of the family was kingdom of God. Christianity in Asia, then majored on education and started schools. influenced by Presbyterian missionaries and and now, is generally viewed as a Western My grandmother’s father was keen not only prominent lay leaders. My parents were also religion. Paul Johnson made the piercing to have his daughters educated in English, ministered to by Brethren missionaries. When statement that “though Christianity was but to have a school started in his home. My my parents married in Singapore, they were born in Asia, when it was re-exported there grandmother was the first convert to be bap- already members of the Brethren Assembly. from the sixteenth century onwards it failed tized and was also the first local teacher of The churches that were founded followed the to acquire an Asian face.”3 He explained, the Methodist Girls School.1 Both my paternal patterns of church governance and liturgical “It was the inability of Christianity to ... de- and maternal grandparents were “Straits- practices of the Methodist, Anglican, Europeanise itself which caused it to born Chinese” (or “Peranakan”) as they had Presbyterian or Brethren from Jim Chew miss its opportunities.” Christianity mingled with Malays and spoke Malay. As England or America. came to Singapore with British colo- I reflect, I am thankful my background has nization. Colonialism, however, was a helped me value other cultures. At an early age, I responded to the political issue and not a religious one. I don’t Gospel through New Zealander J. Oswald ever remember Christians speaking of “cul- With exposure to Western education, Sanders who spoke at my church. I loved my tural imperialism.” those converted to Christianity were more Bible, which was the Authorized King James than happy to adopt Western patterns while Version, the Bible used by all congregations The People’s Republic of China was pro- holding to some of their own customs. These at that time. The many Scripture verses I claimed on October 1, 1949. China began to would sometimes cause tensions. For exam- memorized were in the King James. Our lead- expel missionaries and in the early 1950’s, ple, the selection of a husband for my grand- ers prayed using “Thee, Thou and Thy” and the China Inland Mission, later renamed mother would normally be done by her pa- we were taught that this was the reverential Overseas Missionary Fellowship (OMF) set up rents. But because my grandmother insisted way to address God. The hymns and choruses its headquarters in Singapore. Churches were on having a Christian as her husband, the we sang were also in “Old English.” They to benefit from the presence of many OMF choice became difficult because there were remain meaningful to me – to this day. missionaries. “Para-church” organizations, no eligible Christian men in Malacca. Her such as Scripture Union, Youth for Christ father had to journey to Singapore, and with Many Singaporeans, former “Buddhists” and The Navigators, also came to Singapore. the help of missionaries, he met five fine (though more accurately, practicing a mix- These groups influenced our churches in Christian men for his daughters. My grand- ture of Chinese religions) and “freethink- Bible reading, in teaching, in evangelism and mother, the eldest daughter, was matched ers” (a favorite expression of those who discipleship. Theological seminaries were with the one who was to become her hus- considered themselves broadminded) turned founded which also had evangelical teachers. band. The Methodist archives describe some to Christianity as their new “religion.” of these customs, which to us today would Conversion was commonly viewed as chang- Being English-speaking, I had limited con- be quite hilarious!2 The Methodist mission, ing religions – often through the rite of bap- tact with Chinese-speaking congregations. In through schools, bore much fruit. My father, tism when one would sometimes be given some Chinese services I attended, the worship patterns and hymn tunes were (except for language) similar to English-speaking churches. Jim Chew is the Asia-Pacific Missions Coordinator for the Navigators. He travels widely ministering to cross-cultural workers in difficult countries. He Dr. Bobby Sng’s book, In His Good Time, tells 4 and his wife Selene live in Wellington New Zealand where Jim serves as an the story of the church in Singapore. Today, elder in The Street City Church. They are missionaries of Bethesda Katong there are English-speaking and Chinese-speak- Church Singapore. Jim has an honours degree in Economics. He is a Mission ing (some in dialects) churches, and also Associate of World Evangelical Alliance and on the Leadership Development Tamil-speaking and other language groups. Working Group of the Lausanne Committee for World Evangelization. However, to this day, to my knowledge, there

24 Vol. 7 • no.3 feature articles is no official Malay-Muslim congregation, though there have been some Muslims who have become followers of Christ and are part of a Christian congregation. Would contextualization be an issue? I believe so.

During my student days, a university- mate from a staunch Hindu background received Christ. He did not change his name to a “Thomas” or a “John,” as was common in India. If he did, it would have made it more difficult to influence his family for Christ.

I first encountered the concept of contextualization when working with university students in Malaysia. (According to David Bosch, the term “contextualization” was first coined in the early 1970’s).5 For example, I found some Malay Muslims open to talking about religious things. I knew that it was against the Discussion in Ouagadougou law to “convert” Muslims to any other faith. I thought about the relevance of the Gospel to Muslims. I had a conviction that getting them sent for exposure to cross-cultural mission, host culture’s worldview. I remember hearing to change their religion to “Christianity,” join mainly in Asia. Some continued in long-term Stanley Jones preach on conversion, defin- a “church,” and adopting a Christian culture mission. As missionary sending increased, ing it as a “change gradual or sudden when was not the mandate of Christ. However, I realized that missionary preparation and one passes from the kingdom of self to the these seed thoughts were dormant. orientation was absolutely vital. On the Kingdom of God.” He was certainly passionate mission field, missionaries were starting to about the Kingdom of God. He wrote, “Jesus In Malaysia, my wife and I learned the pioneer ministries among Muslims, Hindus, was obsessed with the Kingdom of God ... The importance of applying the principle of Buddhists and Chinese in East Asia. Kingdom of God was the only thing he called “incarnation” by opening our home, sharing good news.”11 Surely, that’s what we are called our lives, and having students and young My wife and I returned to Asia in the to advance among the nations – the Gospel of graduates live with us. They came from non- mid-1970’s. Seeing the need to prepare mis- Jesus and His Kingdom. Christian backgrounds. Some students we sion candidates (both from the West and from discipled later ministered cross-culturally.6 Asia) for their work, my colleagues and I had I strengthened my convictions about con- long discussions on culture and contextuali- textualization, rooting these in the Scriptures. In the early 1970’s, we were sent by The zation. We studied the Scriptures and read Jesus Christ, of course is our prime example. Navigators to New Zealand where we served books, papers and articles on culture and cul- “The Word became flesh and dwelt among for four years. At first, it seemed strange to tural anthropology. One text-book was “The us” (John 1:14). All New Testament authors us as Asians to go to what we thought was Church and Cultures,” by Louis Luzbetak.7 I wrote “in context.” Paul was constantly minis- a “Christian” country. Our “mission field” also read books by Christian anthropologists tering contextually and his messages were rel- was primarily the university, where we dis- Eugene Nida,8 Paul Hiebert9 and others, and evant to his different audiences. For example, cipled New Zealanders (and not Asian or articles in Evangelical Missions Quarterly. his sermon to the Jews in Pisidian Antioch international students). In order to identify David Hesselgrave’s book, “Communicating (Acts13:14-41) was very different from his with these students, I enrolled for a course Christ Cross-Culturally,” was helpful.10 I rec- message at the meeting of the Areopagus on campus. Our New Zealand friends helped ognized the importance of understanding (Acts 17:22-31). Contextualization will affect us learn the culture. Since we spoke English, worldviews. The concept can be complex, as a not only our message but our lifestyles and there was no need for language learning. As worldview is a composite of beliefs from one’s the ways we minister. in Malaysia, our home became the centre for culture, family and religion and determines ministry with many coming to Christ. There how one views and interprets reality. From this In 1978, at a Congress on Evangelism, wasn’t a big need to work at “contextualiz- worldview will flow a person’s values, which I presented a paper and spoke on “Culture ing” the message. We studied the Scriptures, in turn will influence behaviour. There can be and Religious Background in Relation to developed a sense of community among the no behavioural change without transformation Conversion.”12 By then, contextualization students and gave them a vision for their within the heart of a person. I observed why was becoming a much-discussed concept. lives, seeking God’s kingdom above all. From missionaries like E. Stanley Jones made an The Evangelical Missions Quarterly, January New Zealand, young missionary trainees were impact because of their understanding of their 1978 had an issue on contextualization. In

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January 1978, there was also a landmark liberating. Two key questions were: “What ture’s background is essential. Rapport Consultation on “The Gospel and Culture.” is the Gospel?” and “What is ‘church’”? On takes place when the people in the The Willowbank Report on the Consultation the latter question, Western ecclesiology has receiving culture say, “I now want to hear is a must-read.13 One section of the Report highly influenced concepts and strategies of what you have to say.” worth re-reading is on missionary humil- so-called “church planting.” Such ecclesiol- 2. The second stage is Comprehension, ity.” Ethnocentrism is an obstacle we face ogy can be extremely disadvantageous among which occurs when the receiver says, “I in crossing cultures. None of us can claim to hostile religious contexts – and this could now understand what you have to say.” be exceptions! Peter (in Acts 10) is a classic affect the mobility of the Gospel. How does 3. The third stage is for an Equivalent example. Dean Flemming writes about Peter’s the Bible view the whole matter of “church” Response on the part of the receiver – “It conversion from his Jewish ethnocentrism: and “doing church”? means the same to me as it does to you.” “The ‘conversion’ of the messenger must What the messenger has communicated come before the conversion of those who I took a sabbatical in New Zealand where makes sense and brings about a positive need the message.”14 Humility means taking I had discussions with missionary statesman, response. the trouble to understand and really appreci- J. Oswald Sanders, one of my mentors. As we 4. The fourth is Relevance to Life. The mes- ate the culture of those to whom we go. talked about contextualization and mission sage transforms the receiver’s life and issues, he encouraged me to write a book. I there is true conversion. In the 1980’s, I continued studying the wrote When You Cross Cultures.15 I was parti- 5. Finally, we see Mature Co-labourship in the Scriptures with my colleagues on issues of cularly impressed by the example of Paul and advance of the Gospel. The apostolic team contextualization. We held consultations his team in 1 Thessalonians 1:5-9 and 2:1-12. has assumed its role and the receivers with mission practitioners ministering among It was not just their message, but their lives spread the Gospel in context undistorted Hindus, Muslims, Buddhists and Secularists. and lifestyle – all part of contextualization. by cultural traditions. As Jim Petersen Paul’s letter to Galatians was one of the key In my book, I mentioned the five stages of states: “The issue in contextualization is epistles for our study and discussion, together cultural communication (owing much to Jim the truth and mobility of the Gospel…It with the history of the early church in Acts Petersen, who had led a seminar on contextu- means taking care that it remains undis- and subsequent church history. A project alization).16 The communicator must firstly: torted by the culture of the hearer as it is on “The Scriptural Roots of Ministry” was 1. Gain rapport. He needs to be aware of being received. The Gospel plus anything launched. We were concerned about the puri- his own cultural background and free ... becomes a non-Gospel.”17 ty of the Gospel and with it, the mobility of himself from traditions that will inhibit the Gospel to spread in context. Studying the him from relating to the new culture. In practice, this process can be com- Scriptures was both mind-stretching and also The continuous learning of the host cul- plex and even messy. One obvious problem comes from one’s own traditions. The Council at Jerusalem (Acts 15) had to convene to deal with this problem and Galatians was written because the truth of the Gospel was being threatened. We see Paul in heated battle with Peter on this issue. James’ words in Acts 15:19 are a reminder “that we should not make it difficult for the Gentiles who are turning to God.”

I was helped reading Paul Hiebert’s book, Anthropological Reflections on Missiological Issues, where he writes about bounded sets and centered sets.18 Western culture and churches often think and operate as bounded sets with a Greek worldview of reality. Hiebert examines Hebrew culture as a “centered set.” This helped me to see the dangers of “Churchianity” (promoting the Waitress in Norway traditions and forms of church),

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of promoting Christianity (as a religion) and in a Muslim country. My American friends Bible Society of Singapore, Graduates Christian not focusing on the Person of Christ. think in terms of matrices and spectra (as an Fellowship, 2003). 5 David J Bosch, Transforming Mission, (Maryknoll, Asian co-worker reminded me). These are NY: Orbis Books, 1991), page 240. In the 1980’s, more Asians were helpful. However, Asians, and certainly most 6 See David Bok, The Navigators in Malaysia, The responding to the challenge of cross-cultural Muslims, don’t have discussions using such a First Twenty Five Years (Navigators Malaysia, Second missions, many going as bi-vocational tent- paradigm. We usually communicate through Edition, 2001). Also Waldron Scott, “Training Malaysian Leaders,” Evangelical Missions Quarterly, makers to restricted access countries. The stories (as Jesus did). Volume 6, No 4, Summer 1970, pages 203-208. lack of missionary preparation and pre-field 7 Louis J Luzbetak, The Church and Cultures, orientation became evident. In Singapore, Having met some believers in these (Techny, Illinois: Divine Word Publications, 1970). mission leaders from eight mission societies “insider movements” whose lives have been 8 Eugene A Nida, Customs, Culture and Christianity, (Tyndale Press, 1963). met, and under the leadership of Dr. James transformed, each community would have 9 Paul Hiebert, Anthropological Insights for Taylor of Overseas Missionary Fellowship, their stories. They worship God deeply and Missionaries (Michigan: Baker Book House, 1978). formed the Asia Cross-Cultural Training are seeing the movement of the Gospel 10 David J Hesselgrave, Communicating Christ Institute (ACTI). We developed a curriculum among their own relational networks. I visu- Cross-Culturally (Grand Rapids: Zondervan, 1978) The 2nd Edition was published in 1991. which included Cross-Cultural Living and alize the ongoing work of the Holy Spirit in 11 E Stanley Jones, A Song of Ascents, (Nashville Ministry, Contextualization, and Cultural their lives. I can’t help thinking of the years and New York: Abingdon Press, 1968), page 153. Anthropology. ACTI continues to function the Apostle Paul took to see the growth of the 12 Jim Chew, Culture and Religious Background 23 in Relation to Conversion, paper presented well. Its September 2007 publication, Asian church at Corinth. Similarly, the apostolic at Congress on Evangelism for Malaysia and Mission, has its focus on “Contextualization ministries among these believers have seen Singapore, 1978. and the Church.”19 fruit. In one Asian country where race, reli- 13 http://www.lausanne.org/willowbank-1978/lop-2.html gion, language and politics all reinforce each 14 Dean Flemming, Contextualization in the New Testament (Leicester, UK: Apollos, IVP, 2005), Churches are growing in Africa, Asia other, C5 seems to work best. My plea is for pages 36-37. and in Latin America. When evangelical critics to pray more for these “insider move- 15 Jim Chew, When You Cross Cultures: Vital statesman John Stott was asked about this ments” and affirm the work of God. The dis- Issues Facing Christian Missions (The Navigators enormous growth, his response was that the cussions continue and so must our attitude Singapore, 1990). 16 Illustrated in pages 8-10 in my book above. growth was a fulfillment of God’s promise of being learners. 17 Ibid, pages 10-11. to Abraham. When asked how he evaluated 18 Paul G. Hiebert, Anthropological Reflections on this growth, he said, “The answer is, ‘growth Some years ago, I was told that these Missiological Issues, (Grand Rapids: Baker Books, without depth’.”20 This speaks again of the growing believers from a particular peo- 1994), pages 110-136. 19 Website www.acti-singapore.org (look under “PRESS”). importance of laying the foundations of the ple group did a prolonged Bible study on 20 John Stott, “Evangelism Plus,” Christianity Today, Gospel well. It also emphasizes the impor- “Worship”. It would have been a grand October 2006. tance of establishing our churches, ensuring study! I often try to visualize the scene in 21 John Travis, The C1-C6 Spectrum, Evangelical that true spiritual transformation is taking Revelation 5 and look forward to worshipping Missions Quarterly, October 1998, pages 407-408. 22 1) Evangelical Missions Quarterly, October 1998, place. In doing so, I have learned the impor- with these believers in heaven! John Piper’s articles by Phil Parshall and John Travis, pages 404-415 tance of concepts such as function, form and words are a powerful reminder – “Missions 2) Joshua Massey, His Ways are Not our Ways, meaning. Are the functions and forms rele- is not the ultimate goal of the church. EMQ April 1999 www.EMQonline.com 3) International Journal of Frontier Missions, vant as we see the work of God in the growth Worship is. Missions exists because worship Spring 2000, Volume 17, articles by John Travis, of faith communities? doesn’t. Worship is ultimate…because God Joshua Massey, Bernard Dutch. is ultimate. When this age is over and the 4) John & Anna Travis, “Appropriate approaches Finally, in the past decade, the issue of countless millions of the redeemed fall on in Muslim contexts,” in Appropriate Christianity, ed. Charles Kraft (Pasadena, CA: William Carey Library, “C5/Insider Movements” has come to the their faces before the throne of God, missions 2005), pages 397-414. fore. The concept began with John Travis (a will be no more…Worship abides forever.”24 5) Bill Nikides, “Evaluating ‘Insider Movements’: pseudonym) in 1998, who proposed a scale That’s ultimate reality! << C5 (Messianic Muslims),” St Francis Magazine, (or continuum), C1-C6, describing six types (Interserve and Arab Vision, No.4, March 2006). 6) International Journal of Frontier of “Christ-centered communities” (that’s Missiology, January-March 2007 Volume 24:1, what the “C” stands for) found in Muslim Endnotes www.ijfm.org/archives.htm, articles by Gary Corwin, contexts.21 “C5” refers to Muslim believ- Herbert Hoefer, J Dudley Woodberry, Kevin Higgins. ers who identify themselves as “Muslim 1 My Times are in His Hands, a Biography of 7) Articles in IJFM Volume 24:2 in Dr Benjamin Chew, (Singapore Youth for Christ, www.ijfm.org/archives.htm. followers of Jesus.” I don’t intend to enter 1991), pages 23-25. 23 See my article, “Mission and Spirituality: Lessons this debate, as many papers have been writ- 2 Earnest Lau, “Malacca’s first Chinese Methodist from 1 Corinthians” in The Soul of Mission, ed. ten on this subject. (See a sampling in the wedding,” Methodist Message (June 2003). (The Tan Kang San, (Pustaka Sufes Sdn Bhd, Selangor, endnotes).22 This issue has generated much Methodist Church, Singapore) describing my grand- Malaysia, 2007), pages 50-63. parents wedding. 24 John Piper, Let the Nations Be Glad, (Grand discussion, sometimes with more heat than 3 Paul Johnson, A History of Christianity, (New York: Rapids, MI: Baker Books, 1993), page 11. light. Do keep in mind that C1-C6 began Atheneum, 1976), page 410. as an analytical (and not a prescriptive) tool. 4 Bobby E K Sng, In His Good Time, The Story of the It was devised by an American ministering Church in Singapore, 1819-2002 (3rd Edition,

27 Feature Articles Connections

Jesus was a master at integrating local context and imagination. He adopted his cultural backdrop, with its symbols and everyday artifacts, to point to earthly truth and transcendent meaning. He engaged heart and mind and consistently called upon the ability to imagine. The arts, the imagination and contextualization

Lovingly, God brought all things into Understanding the arts is vital for evan- Reclaiming indigenous art forms being in moments of hovering holy imagina- gelism and missions because of the central tion. Man and woman were formed as those role they play in every culture. Every people Mission organizations need to champion who would bear the image and the imagi- group is informed by a meta-narrative that the value of arts done by the local people nation of their Creator. We are by our very contains its beliefs and values. This Grand in their own style, rhythm and language, nature created to be cultural beings that are Story is affirmed in the present and passed allowing them to express their praise to God. actively involved in the constant re-creation on to the next generation, through the Though the approach is changing, there are of our world. Our cultural work will include arts—storytelling, drama, music, still groups of missionaries insist- the cultivation of the arts, which in turn will dance and visual arts. The artistic Dr. Colin Harbinson ing on Western art forms for be indispensable in the task of contextualiza- expressions of a given people indigenous churches. Because of tion—offering us a language that penetrates group encode their worldview. One teaching they have received, many deeply into the heart and soul. of the urgent tasks facing the church in the non-Western churches have adopted this outworking of this commission is to find new practice, making it a challenging task for local The inaugural gathering of indigenous and creative ways to embody the gospel nar- leadership to reclaim their traditional music Christians from around the world was a color- rative in indigenous forms. and art forms within a Christian framework. ful time of celebration. It demonstrated the rich diversity of the nations worshipping God Heart language Every people group has its own unique through their own cultural forms. When a cultural traditions, artistic expressions and video of the event was later viewed by a group Indigenous arts are expressive, intrinsic festivals that are woven into their daily life. of Inuit people in Alaska, they wept uncontrol- communication forms that are integrated Contextualization must involve indigenous lably. For them, the good news of the Gospel within and across the structures of a given Christian leaders of the culture in the restora- had been accompanied by bad news for their society; they define and sustain cultural tion and sanctification of these symbols, cere- cultural expressions. Their weeping was a mix- norms and values. Becoming acquainted with monies and art forms where possible-redirect- ture of sorrow and joy—sorrow for what they the artistic expressions of diverse cultures is ing them towards Christ. The fear of syncre- had lost and joy at the thought of regaining as important as attending language school in tism, justified as it is, should not immobilize their own artistic and cultural expressions in preparation for mission work. The arts pro- this process from moving forward, depriving worship and celebration of God. vide a window to the language of the heart, people of the opportunity to worship and cel- and the worldview of any people group. ebrate in their own heart language. Worldview embodiment Dr. Colin Harbinson was born in London, England, and has been involved in The Great Commission, many varied aspects of the arts and missions for 30 years. by integrating the use of story As a leader in Youth With a Mission for over two decades, Colin became the (teaching), symbol and ritual International Dean of the College of the Arts, was a member of the international (baptism) and cross-cultural leadership team of the University of the Nations, and pioneered the arts in YWAM. communication (all nations), Colin is the founder of the International Festival of the Arts that pioneered Sacred draws attention to the strategic Fire— the first East-West arts festival in St. Petersburg, Russia—and the Love role that the visual and symbolic Without Borders festival in Sofia, Bulgaria. The Ode to Joy festival in Kunming China involved over 700 artists from 21 countries and was the largest interna- must play in the evangelism and tional arts festival of its kind in the history of that nation. discipleship process.

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We must reject any mono-cultural Article for WEA MC Connections Magazine reporting on the second perspective of mission that would deny indigenous people the right to cel- stage of the Wycliffe International Missiological Consultative Process ebrate faith in Christ with their own creative forms and within their own cultural framework, and encourage the renewal and redirection of cultural practices towards Christ that are free from Western Christian forms that hinder the The journey of celebration of indigenous creativity.

Imagine a future The Inuit continue to explore and reflection moves express their faith within their own cultural context. One example is their discovery of an analogy to Christ in the ancient story of an “eagle-man,” who gave up his wings and his high loft in forward the cliff and became an Eskimo, so he could teach a lost family how to survive on the cold tundra. He saved their lives in order to “begin a new kind of peo- Wycliffe leaders from Africa, Asia, Board member from Argentina and a rep- ple” on the earth. During a cold winter, Europe and the Americas gathered in August resentative from SIL International, a major seven Eskimo (Inupiat) Christian young 2006 to begin a missiological journey. Our partner organization. Bill Taylor wasn’t avail- people performed this story in several of conversations became a means of empower- able to be our facilitator, but recommended their villages—accompanied by original ment as together we sought to find our lead- Kang San Tan, now at Redcliffe College, who songs. As they did, God touched people ership voice and presence with the church graciously agreed to fit us into his schedule. through one of their own stories, its worldwide. Each of us had experienced analogy to Christ and what he had done firsthand the pressure of spending most of Selecting Singapore as host nation for to save mankind. our energies on plans, strategies, budgets... this consultation was a significant choice. and, of course, intended outcomes. But Wycliffe Singapore was the host organization As we engage these and the many we knew we were missing something—we and Grace Chinese Church (a supporting other important issues surrounding the needed to dig deeper to discover church of Wycliffe Singapore) was arts and contextualization, can we imag- what our work and world looked selected as the meeting place. ine a future in which the church in all like through missiological lenses. By Kirk Franklin We invited several Singaporean people groups will reinforce the biblical Facilitated by Bill Taylor, our three church and mission leaders for our narrative, pass it on to next generation, days together became a historic turning point first day. Meeting in an Asian city-nation re- and celebrate the goodness of God with- for each of us and the organizations we lead. presented a more-than-symbolic shift in our in their own cultural framework with The August 2007 issue of Connections has a understanding and intention to the majority their own indigenous instruments and report on that consultation held in Orlando. world church. We were able to reflect and art forms? Can we imagine a future in discuss in the midst of different worldview which mission organizations will value Our experience at that first consulta- perspectives. Through this, our desire for the partnership of artists and the arts tion inspired us to plan a second gather- our missiological foundation and expression in fulfilling the Great Commission as ing. Eighteen leaders met for three days to be better represented by the worldwide consultants in indigenous hymnody and in Singapore in August 2007. There was church became more apparent. contextualization? << intentional consideration of diversity in the selection of participants. Seven repre- Preparing through reading and reflection sented Wycliffe International (a Guatemalan, Australian, American and Korean) and eight As a part of the consultative process, we This article has been adapted from the Lausanne Occasional Paper, “Redeeming the represented Wycliffe organizations (South sought a reflective methodology to stimulate Arts,” edited by Dr. Colin Harbinson. Africa, US, Papua New Guinea, Cameroon, the participants as they considered missio- South Korea, Singapore and Germany). All of logical issues affecting the organizations they the participants held executive-level leader- lead. Therefore, each participant was asked ship roles in their respective organizations. to read articles and books before they arrived We also included a Wycliffe International in Singapore. Kang-San and I selected these

29 feature articles ConneCtions

the reading list but this was to reviewing the three “Big Missiological be expected. Being purposefully Issues” reflective practitioners* is a new experience for many of the At the Orlando consultation, three “Big participants. As leaders, our ini- Missiological Issues” had been identified as the tial response is to immediately issues on which Wycliffe International should attempt to “solve” problems, be focussing. One of the goals of the Singapore systems, structures and process- consultation was to further process these to es. In-depth reflection requires create meaningful articles, message outlines learning and reorientation. The and other resources for Wycliffe leaders to use. structured reading and reflec- The three issues we had identified were: tion process helps us begin to a) The church – its missiological signifi- act differently. cance to us Kids in South Africa b) Bible translation – its missiological basis *Reflective practitioners are and context readings. They were: people “of both action and reflection, committed c) *Vision 2025 – its missiological importance • An abstract of The World is Flat, by to God’s truth; obedient in the power of God’s Thomas Friedman Spirit to the Great Commission in all its fullness” *Vision 2025 is a vision adopted by Wycliffe • The Future of Globalizing Mission: What (Global Missiology for the 21st Century, pg. 5). and numerous partner organizations—“By 2025, the Literature Suggests, by Marty Shaw to see, through partnership, Bible translation in and Enoch Wan Plenary presentations progress for every language group that needs it.” • Globalization and the Gospel: Rethinking Mission in the Contemporary World, from Kang-San Tan started each day of the It was obvious that there was not going the Lausanne Committee for World consultation with a thought-provoking pre- to be enough time to give adequate attention Evangelization sentation. His first presentation, “Key Issues to the three “Big Issues.” Furthermore, our • Demographics, Power and the Gospel, by in Missiology,” outlined sixteen issues arising group was too large to effectively explore the Andrew Walls from his missiological reflections on the cur- issues in detail. We did, however, clarify that • A Body of Christ Missiology, by Kent Parks rent status of the mission enterprise and its we would need multiple statements to speak • Celebrating and Shaping Our Work with global impact, including Bible translation. His to a variety of audiences on these issues. The Churches, by Cheryl Catford second, “Building Mission Reflection,” out- issues are of paramount importance in urgent • Truth with a Mission, by Chris Wright lined the value of reflection within a mission need of development because they are critical with Steven Coertze’s introductory com- endeavour. Kang-San’s third presentation was to Wycliffe and its ministry. ments entitled “Transforming Conversion: From con- • Christology and Culture, by Kang-San Tan version to the transformation of culture.” This other themes • Liberating Word: The Power of the Bible in presentation developed the observation that the Global South, by Philip Jenkins globalization and multicultural realities have During the course of the consultation, a • The Failure of the West and Can the South resulted in a new generation of Christians number of other noteworthy topics emerged. Save the West? by Jonathan Ingleby who are shaped by more than one religious We would benefit from further exploration, • Reclaiming the M-Word: The Legacy of tradition. These new contexts impact our reflection and research on these now and in Missions in Nonwestern Societies, by understanding of transformation. the future. These topics arose either from the Robert D Woodberry plenary sessions or from the reflections on • The Big 3 Missiological Issues, (from Stephen Coertze, Wycliffe missiologist the reading. Some overlap with the three “Big the August 2006 WBTI Missiological and director of Wycliffe South Africa, pre- Issues” or further expand them: Consultation) edited by Kirk Franklin sented a paper titled “Missiology in Wycliffe • Bible translation as mission: The the- International: Possibilities for the future.” It ology of Bible translation as mission, I asked the participants to come with explored the concept that a contribution of including research into all factors of Bible summaries of their reflections from the read- missiology should be to equip all levels of the translation as mission; Bible transla- ings. In Singapore, each person was given fif- organisation to think, strategize and function tion as a kingdom activity rather than a teen minutes to share what they had learned. according to sound missiological understanding. traditional missions activity; an apologia Even though some participants had not had for Bible translation as mission that can the benefit of the first consultative experi- Participants met in break-out groups be used with the church; mobilization ence, all gave excellent contributions from to process the salient points from each pre- issues arising from this research; the their reflective readings. There is a noticeable sentation, then brought their summaries and impact of Bible translation on cultures; depth in the reflective process which high- thoughts back into the wider missiological Bible translation’s connection with theo- lights the benefit of what we are doing. The conversations that took place during the three logy; the face of a Bible translation move- reflective thinking was somewhat dictated by days together. ment; ownership of the Bible.

30 Vol. 7 • no.3 feature articles

• Translation issues affecting the Wycliffe leaders concerning what missiological leaders through study programs, attending Member Organizations (WMOs) with reflection can offer. workshops, courses and personal reflection. Language Programs (such as transformation and holistic transformational development). Recommendations 6) Culture shift through reflection and • Whole church responsibility: The research in WBTI: WBTI is going through Global South’s responsibility for mission, The second consultation made a numerous changes. Bringing missiology including Bible translation; evaluation number of recommendations to the Wycliffe into focus at this stage will effectively help of the readiness of the church of the International leadership, including: the organization work through the changes. Global South for increased responsibil- However, missiology must not become the ity and ownership; is the Western model 1) Develop missiological “reflectors”: hanger “on which the changes hang,” because of mission the right one for the future, We should develop a core group of reflective if some changes are not popular, missiology especially for the Global South?; how practitioners who keenly apply their minds to as a culture could be rejected as well. The do we move beyond West/East/South specific issues. They will help Wycliffe Bible WBTI administration will benefit from incor- classification to a decentralized intercon- Translators, Inc. (WBTI) engage at the global porating missiological research and reflection nectedness?; how to help the African level to influence missiological dialogue and into its decision-making processes. Therefore, church make Bible translation a priority strategy as it relates to Bible translation. WBTI can utilize the help of Stephen Coertze and increase understanding that it is not to begin this process. His South African Board a “Western work”; the features of a mis- 2) Intentionally develop reflective thinkers: has agreed to release him for 30% of his time sion agency that is no longer identified There is a definite need to develop a pool of during 2008 to be the missiological advisor to by Western ‘clothing’. general reflective practitioners within WBTI—in WBTI and its Global Leadership Team. • The Newer Sending Countries: fact we want to encourage all our Wycliffe lead- Development of mission reflection for ers to make time to read and think reflectively. 7) Research: Writings in theology, ecclesi- the newer sending countries (including Building on what was covered at the consulta- ology and apologetics from an Asian, African, learning from history and grappling with tion, it is essential that our leaders understand or Latin American perspective in the context different questions such as HIV-AIDS, and articulate the theological and missiological of their own situations are few and far between poverty, the plight of refugees, etc.). underpinnings of Bible translation. or are not widely known or accessible. WBTI • Missional ecclesiology in terms of how may have a role to play in stimulating mis- WBTI views the church and vice versa, 3) Wycliffe International Convention siological research. These missiological discus- involving the Non-Western church to teach 2008: A full day is being set aside at our glo- sions and results should be shared with the the Western church how to do mission. bal conference to intentionally grapple with local church as Wycliffe engages with them. • Empire building: affects and implications questions surrounding the church in the con- on mission and Bible translation. text of Wycliffe’s work. Conclusion • Globalization: an elusive factor worthy of further consideration. 4) Formal training: Appropriate missio- Our missiological foundation and expres- • Serving with bold humility. logical training would be helpful to sion is well on the way to becoming a signifi- • Understanding and relating to our part- various levels of organizational functions. cant development for Wycliffe. Many of our ner SIL’s articulation of its mission. There was a call for curriculum development leaders are developing as reflective practition- in the African Francophone context to pro- ers. Others at least have a better understand- What did we achieve? vide a Bible translation curriculum from a ing of the value of this approach. There is missiological perspective into Bible schools. active buy-in from key Wycliffe leadership in • Our missiological foundation and expres- this entire process. Therefore, there is scope sion is now being represented from a 5) Financing missiological development: to continue the consultative process with a worldwide church perspective. WBTI should consider providing scholarship core group of reflective practitioners, using • We are now positioned as intentional funds and other financial assistance for WBTI internal and external resource personnel, to international missiological participants. and Wycliffe Member Organisations (WMO) guide Wycliffe in developing its missional • Multiple Wycliffe leaders are now active leaders to develop themselves as missional thinking in all of its ministries. << participants in the missiological discussion. • We recognise that external facilitators help Kirk Franklin grew up in the mountains of Papua New Guinea, the us move beyond our own constraints. son of American Wycliffe linguist-Bible translators. He became involved • We recognise that a concerted effort will with Wycliffe in 1980 and has served in media-communications and need to be made to create a culture of leadership roles in Papua New Guinea and Australia. On January 1, reflective practitioners. 2008 Kirk became the Executive Director/CEO of Wycliffe International, • There is a general consensus that the which is an association of 48 member organizations worldwide that missiological process in Wycliffe is mov- have agreed to work with each other and with partners around the world, promoting and participating in local and international Bible trans- ing in the right direction. lation movements. Kirk is based in Melbourne, Australia. • There is high anticipation among Wycliffe

31 Feature Articles Connections

A “peoples” approach: Mission apartheid or practical universality?

Particular Gospel contextualization is neces- on “more responsive, fulfilling” segments, and leader said: “About the time we joined them (the sary so the result can be universal. Jesus’ uni- often ignored “more difficult to reach” peo- global North) in this vision, they began telling us versal claims require development of transforma- ples. In India, lack of focused efforts left some that they were off to some new idea.” tion strategies for each population segment. castes “under-served.” In Burma, some peoples responded in large numbers, while the majority As AD2000 phased out, mainly global The Ethnê Initiative’s vision - “Peoples join- ethnic group received little specific focus. The South mission leaders called for a global ing together to glorify God among all peoples” - is Thai church is mainly made up of non-Thai continuation of this emphasis. The Ethnê an attempt to “trans-culturalize” Jesus’ com- ethnic groups. Some Indonesian ethnic groups Initiative was born. mand to make disciples of all ethnê. The context: are considered “Christian,” but over 2/3 of fragmented, segmented, Babel-cursed popula- Indonesia’s peoples are considered “Ignored.” Strategic particularity: Demassified, tion segments cut off from humanity and God. The Malaysia church chose in the early 1900’s focused strategies have emerged - and colonial The message: God will reunify peoples with him not to evangelize the majority strategies and nationalistic /industri- and the rest of humanity. Contextualized com- Malays (for political, economic and S. Kent Parks, Ph. D. al wave mass strategies diminished. munications: send the Gospel along culturally- harmony reasons). A monolithic nation-state focus defined paths into the hearts, minds and spirits reverted to a more biblical understand- of each person and “people.” Definitions: Researchers exposed the ethno- ing of each “nation” as a collection of languages, linguistic or socio-ethnic fracture lines in each peoples, tribes, cities, etc. A vision which only seeks a transforming nation through various terms. “Unreached movement to Christ among a people group People Groups” differed slightly from the more This people group emphasis is a wonderful is too small. Contextualization is a “missions technical “Least Evangelized Peoples.” India’s transculturalization of Jesus’ command to disci- apartheid” approach if it is only about reaching context required more socio-ethnic and geo- ple all ethnê (population segments). Specialized “those like me.” graphic categories. Indonesia’s Peoples Network strategies for each strata are needed – but within accepted their responsibility by choosing the context of a comprehensive strategy for the the term “Ignored” peoples. whole people group. If legitimate, these particular strategies must result in universal reintegra- A “people group” is an interwo- tion. Humanity will be built up and enriched by ven whole consisting of several strata. each people group’s cultural strengths. Specific strata may benefit from similar strategies used with like-strata in other The vision must include a mission send- people groups (e.g., youth, disabled, ing movement from that people group to other women) – but a specific global stratus peoples. Mission “sending” is a required is not a “people group.” A family or a proof and privilege of transforming disciple- Historical context: In the 1963 Mexico clan will have members of several strata but ship. When formerly unreached people join in City World Council of Churches meeting, some are from a common ethno-linguistic or socio- completing the Commission, they experience announced the death of missions. The Church ethnic background. amazing reunification with God’s global family. existed in most countries. Colonialism was dying. Jesus accomplished this with his ethno-centric Nationalism had emerged. Some deemed culture- Universality: The “impossibility” of the task Jewish followers – new believers transformed crossing mission efforts no longer necessary. stimulated multi-cultural collaboration and new into disciple-makers of all ethnê – including depths of global family bonding. The global whichever “Samaritan” group they hate. In the 1974 Lausanne Congress on World AD2000 Movement sought focus for each peo- Evangelism, Ralph Winter emphasized that the ple group. A move toward a “Body of Christ” A people group approach is a practical Church’s existence in a country did not mean missiology began to emerge. universality which segments the task in order all the people groups had contextualized Gospel to unify humanity ultimately. Ethnê to Ethnê: access. Nationalism inherited colonialism’s Yet, just as Christ-followers around the This Generation. << inadequate geographical definition of “nation” world were joining in reaching unreached ethnê, rather than a more accurate definition as a some leaders began to call for a de-emphasis of S. Kent Parks, Ph.D. mosaic of ethnicities. the people group focus. The global South lead- International Director, ers, whose countries are more typically multi- Mission to Unreached Peoples Historians showed how cross-cultural wit- cultural and may have more intuitively gravitated (www.mup.org) & Co-Facilitator, nesses entered a nation and naturally focused to this idea, were surprised. One global South Ethnê, (www.ethne.net)

32 Vol. 7 • no.3 feature articles Member Care and Contextualization It takes time, not appointments; it takes food not famine

“As a Brit, I feel cared for and supported revising some of our accepted counselling The Bible says both, “Carry each other’s when someone offers me tea, a copy of the procedures and the training given to member burdens” (Galatians 5:2), and “Each should ‘Times’, puts on some classical music and care providers and mission leaders. For exam- carry his own burden (Galatians 6:5). Is there leaves me alone!” ple, one member care professional noted, “All a contradiction within these verses? No, the of these people might come to a seminar, but personal burden is a light shoulder-pack; the “In my city, Latinos don't come for coun- not for one-to-one coaching or counselling, shared burden is a heavy rucksack. selling or any kind of structured form of 1-1 unless they hit a rock-bottom crisis.” help. Instead we have coffee at home, we Organisational context: eat, we talk, with kids around us, and after a Theological context: couple of hours, it might happen that we talk Member care in the organisational con- deep, very informal.” In many parts of the world, missions text is often related to the lack of clarity equal self-sacrifice: "Why care for yourself concerning what the missionary is expected Member care, like much of missions, has when God calls you to die or at least to burn to do and how he is expected to do it. For three contexts: out for Him?" example, “US Americans appreci- • Cultural Marion Knell, UK ate member care services that • Theological Elsewhere, a triumphalist give practical information, and • Organisational theology means not acknowledging allow for confidential expression of pain or weakness because this could indicate feelings.” By contrast, “In South Africa, they Cultural context: you are questioning God’s calling, enabling, appreciate the understanding and caring of and ultimate victory: A Latin American couple their supporting churches back home.” The two comments above are typical is physically assaulted and robbed while work- responses from low- and high-context cul- ing in a large European city; they feel guilt In many organisations, a culture of mem- tures. High-context care needs to be relation- and shame at not being able to “shake off” ber care does not exist. The organisation is ally based, based on a we/us dimension not the assault experience and get on with their fixated on the task. One missionary said, “It an I/me, as in the second comment. High- work and “walk in victory.” is accepted that everyone who does my job context care takes time not appointments, it burns out in seven years.” takes food not famine: “North East Indians We need to develop a theology of mem- are the same. Islanders are the same and the ber care which is biblically, based but takes Agencies and churches need encourage- Chinese are the same, just with tea instead of into account the different emphasis in dif- ment and information to develop their own pro- coffee, with BBQ or hot pot.” ferent theologies. Where does God strike the cedures and structures that enhance the well- balance between self-care and member care? being of their members long term, and most In addition to the relational aspect of our importantly, to have a sound policy on work/life cultural context, our perceptions of ourselves balance and the consequent expectations. are culturally-based and can generate a need to Marion Knell is fully look again at how we see ourselves. For exam- involved in Member Jesus said: “Love your neighbour as ple, French people describe their own culture Care and is part of the yourself,” presupposing that we know how as "a culture of criticism," which can have a European Member Care to love ourselves. We need to pose the negative affect on a missionary’s self-esteem. Consultation as well as question: What do I/we understand by that a ExCo member of the verse, culturally, theologically and organisa- Global Member Care Delivery of member care must acknow- Network, a network of tionally? We might uncover some interesting ledge the missionary’s cultural context and the WEA MC. answers (“interesting” being a typical British the world as he/she sees it. It may mean understatement!). <<

33 feature articles ConneCtions Contextualizing mission information management in the 21st century

The Joint Information Management From a mission perspective, the question is c) Information management: ICT Initiative (JIMI) is the taskforce of the WEA how could this expansion in technologies be enhances the gathering, verification, analysis, MC charged with enhancing and enabling used in God’s mission in the world of the 21st storing, communication and dissemina- information management within the context century within the framework of tion of information. Improved of world mission. This is being done within different mission contexts? information and information Dr. Sas Conradie the framework of the global proliferation of management through the use information and communication technologies ICT is an important tool of electronic technologies ena- that characterizes the information age. The to make life easier or to spread a message bles improved strategy development and challenge to JIMI is to assist mission organi- quicker. It is not the message itself but could improved outcomes. This is also the case zations, partnerships, networks and move- be used in transmitting the message. Within a with missional communities. Conditions ments in utilizing those technologies best in missional context there are a number of ways have to emerge in which Christians are advancing the Kingdom of God within and this tool could be used and contextualized: enthused to contribute towards the develop- from their own contexts. ment of mission information databases and a) Connecting people: Most cross-cultural systems that are disseminated through local As a global mission community, we need missionaries and Christian workers depend on networks, in local and national languages to realise that the Internet and other informa- ICT to communicate with their home church- and through context appropriate techno- tion and communication technologies influ- es, prayer supporters, people they are evan- logical infrastructure. Various modes of ICT ence many aspects of 21st century life. Personal gelising, leaders, etc.. It does not matter from would need to be integrated with one anoth- communication, media, entertainment, educa- where they are or where they are working, to er so that a meaningful volume of information, governance, military, science, research, communicate and connect these workers will tion can be generated in the minimum possi- management and marketing are all areas of life use e-mail, mobile or satellite phones, Skype or ble time to have the greatest possible impact where new technologies have a great impact. the kind of communication tool that is most in sharing Jesus and transforming lives. In an The following chart on Internet usage statistics appropriate to them. Contextualization means increasingly interconnected and interdepend- (see www.internetworldstats.com/stats.htm) using the appropriate communication tool in ent global mission community, a further chal- on 31 May 2008 shows the extensive use of the appropriate context. That could be a satel- lenge is to network “contextualized” local, the Internet in different regions of the world. lite phone for a local church leader in Sudan national and regional mission information The growth in Internet usage, especially in the or blogs for mission leaders in Europe. systems in such a way that a platform could developing world, is a clear indication that be created for mission strategy development information communication technologies such b) Spreading the message: What is and mission resources sharing based on suf- as Internet based technologies will increase generally known as Cybermissions or using ficiently accurate mission information. in importance in the next decades. The global ICT in evangelism and Christian training is mission community needs to take note of that! becoming one of the most important tools in Mission information needs to guide the spreading the Gospel in the 21st century. Web global mission community to become more Global mobile phone use is increasing evangelism, Internet Bible teaching, Scripture effective in outreach and use of available even more rapidly than Internet use—about downloads on mobile phones, online semi- resources. JIMI wants to work with Christian 3.25 billion people will have used mobile naries, Christian websites and discipleship communities in using context appropriate phones by the end of 2007. More than 1,000 discussion forums are just a few ways of technologies to connect with one, to spread new people are effectively signing up for spreading the Gospel message. However, the Gospel and to develop information sys- mobile phones every minute around the world. much is still be done in terms of encourag- tems that can enhance mission strategy. << ing Christians to develop context Sas Conradie works for CMS-UK and and language is especially involved ias co-ordinator of appropriate ICT the Global Mission Fund, a joint initia- content that takes tive of CMS and WEA MC. Sas also is the into account the taskforceleader for the Joint Information needs of specific Management Initiative (JIMI), one of the target groups. taskforces of the WEA MC.

34 Vol. 7 • no.3 feature articles

Jesus and his parents slipped into Egypt to escape Herod's infanticide. Moses and the Israelites were delivered from Egyptian tyranny into the Promised Land. Early church believers poured out of Jerusalem to save their lives and consequently the gospel reached new corners of the world. The Apostle John was exiled on Patmos and wrote the book of Revelation. All fled their homelands because they were singled out by leaders within their own country as targets for persecution. In other words, they were refugees. Contextualization for aliens and sojourners then and today

Effective contextualization for this popu- isolation and loneliness. God understands lation involves highlighting the refugee stories their suffering. And He will meet them in woven throughout Scripture. It is easy for the midst of their exile. His love knows no those of us with deep roots in our homeland geographic boundaries. It is a rock on which to miss this recurring theme. We overlook the to build their lives, even when everything multiple references. But refugees recognize familiar has been torn away. Worship Team Paraguay people who are very much like themselves. The Bible also reassures refugees that The Old and New Testament are filled Refugees understand the groans and they have value. Too often, their self-worth with stories of those forced to leave their laments of the Israelites when they remember is stripped away along with their home and homes and set out for places unknown. Time their homeland. They recognize possessions. Language barriers after time, the Bible shows how God can take the fear Joseph must have felt Heidi Moll Schoedel limit their ability to communicate the tragedy of forced migration and use it to when God told him to flee. They and be understood. Educational work out His purposes. He took extraordi- find comfort in these words of David from qualifications and professional certifications nary interest in refugees. He still does today. Psalm 107 (verses 4-7), written when he him- are no longer recognized. Countries and self was a refugee, individuals tell them they are a burden and The aliens and sojourners of today flee not wanted. the brutal military dictatorship in Burma, the Some wandered in desert wastelands, post-war chaos in Iraq, the genocidal violence finding no way to a city where they could settle. In contrast, the Old and New Testament in Sudan, or other forms of terror. They wait They were hungry and thirsty, are filled with reminders to love and care for long years in remote refugee camps in Africa, and their lives ebbed away. those far from their homelands. These stran- huddle in city parks in Greece, or struggle to Then they cried out to the LORD in their trouble, gers are close to God's heart and are to be assimilate in New Zealand. But although the and he delivered them from their distress. welcomed and embraced. They are a blessing names, locations, languages and cultures dif- He led them by a straight way to their new communities. We never know fer, today's refugees share much in common to a city where they could settle. when they might be angels in disguise. << with their biblical counterparts. Through the Heidi Moll Schoedel is cofounder and execu- Refugees have their lives and their sense words and experi- tive director of Exodus World Service, a ministry that of security shaken to the core. They confront ences of refugees in mobilizes the local church to welcome and serve refu- their own powerlessness in response to vio- the Bible, we assure gees. She also serves as chairperson of the Refugee lence and evil. They experience profound contemporary Highway Partnership, a global network of Christian loneliness and mourn the loss of family, refugees that God leaders working to increase the involvement of the friends and the familiar places of home. sees them in their church in worldwide refugee ministry.

35 Feature Articles Connections The Contextualization of Missionary Training

Contextualized missionary training tends to The question of contextually appropriate to the candidate. And in our way of thinking, for happen when people develop their own curricu- training missionary training to be accessible and sustain- lum and programs from “scratch,” and use local able, all of these issues must be faced locally in resources to create ongoing viability in meeting There is a general perception that the West contextually appropriate ways. the training needs of their own people. We can- has imposed its educational systems on non- not assume, however, that because a program is Western societies and that this is not a good Yearning for foreign training contextually derived, that it produces effective practice. This is a very complex issue which we people for mission ministry. won’t attempt to resolve at this time. However, Each year the small missionary training cen- from our IMTN perspective, lack of contextualiza- tre in Canada, with which one of the authors is Since the Canada 2003 Mission Commission tion is primarily a problem when a missionary associated, receives a multitude of inquiries from Consultation, the vision of the IMTN has been training program fails to produce intentional, all over the globe. Many of these letters introduce to push towards the adoption of an integral desired outcomes that equip the missionary what would appear to be exceptional candidates. (whole person) philosophy of training, strongly trainee for effective service. Whether or not a Yet, each year, the reply goes back to these inquir- entrenched in the ideal that each missionary missionary training program or curriculum is ers with the same suggestion: find a missionary training (MT) program should be defined and adopted from the outside, or even “imposed” by training program in your country or region that will developed within its own context to meet specific international agencies or denominations, is less provide you with the tools that you need to become an and objectified training outcomes in ways that of an issue than whether or not the program is effective servant of our Lord. Our response is based effectively address the many contextual challeng- effective in generating specified outcomes that on the conviction that, for most of these candi- es faced. We recognize that there are a number of lead to effectiveness. If the program is measured dates, their best option is contextualized training reasons programs don’t conform to this ideal. A by the generation of effective people for mission, that is based on a profound understanding of the program’s viability may depend on international then where or how the process was originally training needs of the missionary candidate and relationships that dictate training content and designed seems like a non-issue. Nevertheless, we which caters to the circumstances which typi- methods. Or adoption of programs may simply strongly endorse the need for local institutions to cally characterizes the candidate. Yet, we are fairly be a temporary solution in light of lack of “know determine their training outcomes and to utilize certain that these concerns are not uppermost in how.” Sometimes it’s a matter of offering a “plug programs and methods that address contextual most of these applicants minds. and play” program or no program at all. variables and generate effectiveness. Here are some points to ponder in our con- The value of knowing your people Rob Brynjolfsen’s first term of service was in cern for the contextualization of MT. South America where he was involved in church David Tai-Woong Lee, argues strongly for planting with International Teams. Married to Accessibility the need to train Koreans in a Korean context Silvia from Argentina they served together with to address their particular cultural and world- WEC International in South America, Europe and What do we mean by accessibility? Perhaps view concerns. David Lee points out that the Equatorial Guinea and were involved primarily in leadership development. Rob was the found- we can define this by briefly mentioning the current generation of Koreans has been raised ing director of Gateway Missionary Training interrelated hurdles and challenges that mission- in a social context that has developed unique Centre, Langley, BC and presently is the pastor ary candidates are faced with when considering personality disorders. When they work with of Esperanza Multicultural Church, Burnaby, training options. First on the list is the geograph- candidates, they are able to address these deep BC and the program director for Gateway ic and linguistic availability of training. Secondly seated issues in constructive ways. They have a Missionary Training Centre. is the cost of training, which is typically the remarkable record of field retention from their responsibility of the candidate. Thirdly, the value candidates and much of this can be attributed Jonathan Lewis has been placed on the training by society, churches, and to the rigorous contextual training their candi- on staff of the Mission agencies (which is more an issue of accreditation dates undergo in Korea. Commission since 1991. As from 2005 he has a con- and licensing than effectiveness). A distant fourth sultant /advisory role to the is the suitability of training (in terms of educa- MC staff. He also is leads tional competence, ministry focus, intended field David Tai-Woong Lee, “Training Cross-Cultural the International Missionary Missionaries from the Asian Context,” Missiology: of service, etc.). These barriers must all be over- An International Review, (Vol. XXXVI, no. 1, Training Network. come in order for the training to be “accessible” January 2008, pp. 111-130). 36 Vol. 7 • no.3 feature articles

The global missionary movement has defines its own set of outcomes and can adapt The way forward expanded to the point where we recognize the curriculum or system to its own needs. the need to ensure that missionary training is The problem of little or no local stakeholder I would suggest we can strengthen our accessible. It is imperative that every national involvement raises questions of legitimacy, missionary training by ensuring we address the missionary movement strengthen, encourage long term viability, dependency and/or unfair training needs in each context. To do this we and develop missionary training opportunities competition with local training programs. The will need: within their contexts. lack of know-ledge or “how to” obviously plays a role in adopting unexamined training as well. 1) Strong local leadership: A group of local Transplanting programs The IMTN has attempted to address this issue stakeholders must stand behind the curricu- through the development and dissemenation of lum process to address the immediate train- The transplanting of missionary training is a course on creating and evaluating training in ing needs of their candidates. They need to a bilateral problem. The two camps involved are contextually appropriate ways. start by asking questions like: Who is to be either importing (receiving) or exporting (produc- Contextual appropriateness is of ultimate trained? Why are they to be trained? What ing) non-contextualized models of training. importance because cultural differences play a will they be doing when on the field? What significant role in the formation of missionaries, does a trained person look like? How will Importing (receiving) Missionary Training. as do learning styles and preferences, socio-eco- they be trained? Imported models of training are nomic conditions, ethnic diversity, 2) Integral (whole person) and outcomes- those that develop through local Rob Brynjolfson and etc.. We all need to stop from time based training: An express and intentional initiative, but are sourced from Jonathan Lewis to time and examine the underly- effort to make MT integral (whole person) outside of the context. Sometimes ing educational assumptions upon will force us to multi-contextualize the whole curriculums are taken from one conti- which our training programs are built. Does training. We will recognize that certain nent to another and puppet schools are set up. our educational philo-sophy grow out of our training goals will not be achieved without Frequently, course content is imported and used Christian worldview, or is it heavily influenced multiple contexts. Outcomes-based MT without modification. by the non-Christian assumptions that drive focuses on producing the desired results The online Internet delivery of courseware is secular educational institutions? Is it possible and will steer the curriculum towards the now a direct challenge to the contextualization of that training-as-business is a stronger motivation methods and practices that will ensure missionary training. Likewise is the development that drives our importing/exporting of training these results are achieved. and use of video lessons or curriculum on DVD. models? What operational values would cause 3) Local resources: Wherever possible, we us to set up a training program that competes need to strive to ensure that training We need to ask, why are programs and with and threatens a national initiative? resources are developed within or adapted courseware imported indiscriminately? In some to suit the local situation. By training cases, there may be a legitimate need based on The need for multi-cultural contexts resources we should consider texts, course lack of trained instructors. Yet, we suspect that content, presentations, facilities, and many training institutions value efficiency and Missionary training must be multi-cultural human resources. some administrators may all too easily accept in order to effectively acquire needed skills and 4) Authentic Christian worldview and values: mediocre educational results in lieu of a cost- attitudes. A properly contextualized training Because our cultures are all impacted by effective delivery. Furthermore, some institu- program will intentionally take advantage of non-Christian assumptions and values, in tions may value the conformity in content that more than one context to ensure that candi- our effort to contextualize missionary train- these homogeneous processes produce for what- dates are exposed to the kinds of experiences ing we should contemplate and examine our ever reason. Academic snobbery plays a role in they will need to provide real-world tools and own assumptions and values, and ask God to this pro-cess as well. Sometimes foreign course- needed intercultural skills (e.g., cross-cultural give us the courage to eliminate those that do ware is imported because of the impression that adaptation skills, language learning skills, etc.), not serve our purposes. Just as faulty meth- it is preferred, superior or of greater status. The and to acquire needed attitudes (e.g., flexible, ods will produce faulty products, an errant bottom line is that importing courseware is easy, teachable, culturally sensitive, etc.). This is philosophy of education or incorrect values appears to be efficient, and may provide greater what makes missionary training different from will produce poorly trained missionaries. status, but users beware! ministry training: the cross-cultural outcomes will not be achieved without a cross-cultural In conclusion, and with great caution, I Exporting (Producing) Missionary Training. context in which experiential learning can take think of Jesus’ own words when he said, “Do Exported models of training are those that are place. This point does not contradict previous people pick grapes from thornbushes, or figs from produced in a foreign context and delivered statements that training must be culturally sen- thistles? Likewise every good tree bears good fruit, locally through extension offices or partnerships sitive, related to the needs of the candidate, etc.. but a bad tree bears bad fruit” (NIV Matthew with existing educational institutions. This is Both contexts are essential. 7:16b-17). It should be out of a commitment not always bad. The particular challenge to to the continual improvement and perfection of contextualization of exported models can be our training that we strive to contextualize our R. Brynjolfson and J. Lewis, eds., Integral Ministry significantly mitigated by adequate participation Training Design and Evaluation, (William Carey models and methodologies to achieve the end from a national stakeholder group or body that Library, Pasadena, 2007). to which God calls us. << 37 Reviews Connections A Review of Contextualization Resources Reviewed by Warren R. Beattie

Introduction semiotic analysis is complex, Schreiter offers a to be repackaged in ways appropriate for such robust “dynamic” that helps apply findings to the Buddhist cultures? These questions are addressed “Although there are ambiguities in culture, local church setting (Schreiter, Constructing Local with examples from countries as diverse as Tibet this does not justify a Christian abdicating partici- Theologies, 1999 [Cath.]). and Cambodia (De Neui (ed.), Communicating pation in his own culture with Christian insights The third book, written very recently by Dean Christ through Story and Song, 2008). and input.”1 Bishop John Chew’s challenge to Flemming, has developed a method derived from In a similarly practical vein, a reader on Christians in Singapore is a reminder that we must the way in which New Testament genres and their Christianity and Islam looks essentially at meth- strive to make our theology contextual, despite the themes exemplify the task of contextualization— odological topics. It covers issues facing cross-cul- challenges and uncertainties. The following offers a “the activity of expressing and embodying the tural workers, such as lifestyle, spirituality, the use sample of recent books that will encourage readers gospel in context-sensitive ways [that] has charac- of sacred texts, apologetics and the spectrum of to develop a deeper understanding of the needs terized the Christian mission from the very begin- approaches to contextual churches and worship. and scope of contextual theology.2 ning” 3 (Flemming, Contextualization in the New It offers a good summary of the practical issues Testament, 2006). The fourth book, by Stephen facing those doing ministry in Islamic contexts Orientation Bevans, has developed a framework to critique dif- (Parshall (ed.), The Last Great Frontier, 2000). ferent models of contextual theology. He explores a A more reflective text that seeks to look at the Contextualization is not a new phenomenon. spectrum of five approaches, each giving differing relationship between the life of Christian disciple- Its historical roots are illustrated by Andrew Walls’ emphases to text and context, which he labels as ship and the world of the imagination considers the imaginary “scholarly space visitor” who views six “translation,” “synthetic,” “praxis,” “anthropologi- way “religions use symbols and ceremonies to initi- phases of the church from Jerusalem in 37C.E. cal” and “transcendental” models (Bevans, Models ate believers and to teach them the faith.” Zahniser through Celtic ascetics to the Victorian missionar- of Contextual Theology, 2001 [Cath.]). Bevan’s notes Protestant hesitation when it comes to reli- ies and modern day Nigerian churches (Walls, The framework allows for a comparative critique of con- gious symbols and rituals, but suggests that careful Missionary Movement in Christian History, Ch 1 textual models. appropriation of symbols and adaptation of ceremo- and 4, 1996). The necessity of contextualization is nies can be a valid approach to contextualization highlighted in his analogy of a “human theatre,” Religions in other cultures and can help to develop a more where views and perspectives are limited. This culturally rooted form of discipleship (Zahniser, mirrors the limited and partial participation of The contextualization of Christianity in rela- Symbol and Ceremony, 1997). Christians in the great drama of faith. This neces- tion to particular religions has produced some For a much more personal account of contex- sity is underlined by René Padilla, who, writing in practically oriented approaches to context-ualiza- tualization, we turn to a North American Catholic the 1980’s, provocatively describes Latin American tion. Gailyn van Rheenen looks at how an under- priest. Vincent Donovan found himself in a situa- Protestant world as “a church with no theological standing of animism involves charting the issues tion that caused him to re-assess his own call as a reflection of its own” (Padilla, Mission Between of spiritual realities, practitioners, and worldview missionary, the biblical testimony and the need to the Times, 1985). There are clear limitations when (van Rheenen, Communicating Christ in Animistic start afresh in the contextualization of faith to the church life and theological education are dominat- Contexts, 1991). Contextualization in animist nomadic and “pagan” Masai tribe. Finding inspira- ed by external thinking and translated literature. contexts needs to affirm the Christian world-view, tion in the writings of Roland Allen, he looks afresh Padilla’s cautions are still relevant for the church, especially its perspective on spiritual realities and at the New Testament and culture and offers a radi- especially in the majority world. its understanding of God. Van Rheenen sees the cal perspective on the limits of mission and contex- theology of the kingdom of God, with its eschato- tualization. He stresses the need for missionaries Significant books logical perspective of God’s reign in the world, as to recognize their limits and to give adequate space an effective backdrop against which the Christian for a local church to thrive. His approach is one I recommend four books which give an over- gospel and its relevance for salvation can be pro- that many in cross-cultural ministry have found view of issues in contextualization. The first two claimed to animists. inspirational (Donovan, Christianity Rediscovered, offer practical approaches to contextualization A series of conference proceedings have 25th Anniverary Ed., Orbis, 2003 [Cath.]). based on theory. Firstly, Charles Kraft’s approach engaged with contextualization in the Buddhist focuses on contextualization as translation and world. Whilst focussing on the content of Christian Methodology for local contexts uses the linguistic model of “dynamic equivalence” engagement with Buddhism, they also consider as a methodology to move from the context of the aspects of how the gospel must be contextual- Contextualization can be undertaken by both New Testament to contemporary contexts (Kraft, ized. One volume discusses a holistic approach to those working cross-culturally and those living in Christianity in Culture, 1992). He explores the contexualization: dialogue in terms of Christian their own cultures. As Wilbur Shenk points out, relevance of this model for the Christian message, and Buddhist experiences of faith is balanced by ultimately the process of contextualization will for the church, for theologizing and in relation discussion of intellectual dimensions of faith. The reside with the local church: “[contextualization]… to conversion. Secondly, Robert Schreiter draws need for cultural sensitivity is also stressed in a process whereby the gospel message encounters on “cultural semiotics” to help isolate important terms of reshaping Buddhist ideas to a Christian a particular culture, calling forth faith and leading symbols and activities within a culture and stresses perspective (Lim and Spaulding (eds.), Sharing to the formulation of a faith community, which is the importance of “meaning” over and against Jesus Holistically with the Buddhist World, 2005). culturally authentic and authentically Christian. “function.” In the context of identifying “fruit- Another volume considers how to respond to Control of the process resides within the context ful themes” for local theologizing, he develops a Buddhist faith in largely oral cultures. How do rather than with an external agent or agency” methodology that takes into account existing local song and story, memorization and recitation relate (Shenk, Changing Frontiers of Mission, 56). theologies and the interplay between the com- to Buddhists who come from oral traditions? How Two contrasting approaches from the munity and theologians. Although the section on do Christian themes, narratives and messages need Philippines offer models for contextual theology

38 Vol. 7 • no.3 reviews from an entirely local perspective. Maggay empha- to Asian contexts. He addresses 1) socio-political that the African imagination has already helped to sizes the need to distinguish between core values backgrounds, 2) evangelistic and pastoral issues, shape a new idiom of Christianity as a non-Western and surface values. “Core values are those that 3) “inculturation” as the locally determined proc- religion. This process shows the “translatability” belong to deep structures—root metaphors that ess of bringing the gospel to bear on culture and of Christian faith and indicates how contextual define a people—… in sum, core values and traits 4) faithfulness to the Christian tradition. He con- theology needs to continue beyond the missionary frame our meaning system. …Contextual com- cludes by questioning to what extent themes as era (Bediako, Christianity in Africa: The Renewal munication is the process of developing and com- diverse as apologetics, church leadership, church of a Non-Western Religion, 1995.) In a similar municating a message that works with the deep structures, ethics, social engagement ancestral prac- way, addressing the interface between the Latin structures of a culture” (Maggay, in ATS Forum tices and “power encounters” have been addressed American Christian community in the USA and the Doing Theology in the Philippines, 2005). Maggay by contextual theology in Asia (Hwa, Mangoes or wider world, Gonzalez pursues issues of identity looks at examples of this thinking in terms of deep Bananas, 1997). The Asian Theological Association and history. In the light of the Hispanic experience structures in Filipino thinking such as “the media- has also re-issued a set of conference proceedings of history, he considers themes such as reading the tor” and “relationships” that cross the boundary that deals with contextualization in terms of Asian Bible, visions of God and idols, the implications of between earthly life and eternity. religious contexts and theological methodology the doctrine of the Trinity for social life, creation, Jose De Mesa, a Catholic theologian in the in relation to Asia noting the particular relevance the incarnation, and life in the Spirit. He brings to Philippines, envisages two poles of activity—the of a contextual theology of the doctrine of God each of these theological discussions unique per- Judaeo-Christian cultural tradition and the local (Gnanakan (ed.), Biblical Theology in Asia, 1995). spectives derived from the experiences of Hispanic culture—with contextual theologizing being the Contrasting approaches to these evangelical communities (Gonzalez, Mañana: Christian bridge for “mutually respectful and critical interac- protestant works can be found in two other Asian Theology from a Hispanic Perspective, 1990). tion” between the two. He sees three stages to the books. Gerrit Singgih has offered a personal per- Finally, contextual theology in the West has process: 1) the generation of ideas from culture, spective on many of the core issues that affect the been provided with a new guide in relation to pop- 2) the “critical correlating” of the two poles and debate on contextualization in Indonesia. His col- ular culture. Kevin Vanhoozer and colleagues sug- then 3) the endeavour to unpack the theological lection of essays and papers cover key themes in gest that contemporary Christians need to analyze relevance of the ideas in relation to culture and Asian mission and theology: they include subjects and respond to cultural activites around us, and tradition. De Mesa concludes with examples of as diverse as identity; religious pluralism and the not just be moulded by culture. In short, how we how this would apply to selected concepts such church’s role in modelling hope and reconciliation; do “everyday theology” is a challenging but essen- as “well-being,” “inner reality” and “the world approaches to the Bible, including hermeneutics, tial and necessary task for Christians who want to outside” in relation to theological themes such as exegesis and story-telling; and the implications of understand their world and relate the gospel to it. resurrection and the will of God. His deeper aim the global on local theology and church (Sinngih, Themes included take the reader from supermarket is to foster an appropriate “cultural identity” for Doing Theology in Indonesia, 2003 [Conc.]). A check-out counter to the cinema via the blog right Christianity in Asian contexts De Mesa in Scherer wide-ranging survey of topics, the product of an to the grave—and beyond it since it deals with the and Bevans, Faith and Culture New Directions in Association rather than an individual, comes from Christian perspective on life. This is everyday con- Evangelization 3, 1999 [Ecum.]). the Indian sub-continent in the form of a collec- textualization for everyone! (Vanhoozer, Anderson tion of theological statements on specific themes. and Sleasman (eds.), Everyday Theology: How to Contextualization across the globe It opens with three essays that set the framework Read Cultural Texts and Interpret Trends, 2006). for doing contextual theology in India in terms Given our modern global context, there are of methodo-logy by seeking a paradigm shift to a Further reading… many opportunities to read perspectives on contex- method that is “experience-based, praxis-oriented, tualization from different parts of the world. Within dialogical and interdisciplinary.” In the remain- For those who would like to read further, the Asia, Hwa Yung’s “quest for an Asian theology” ing sections, the Indian Theological Association Dictionary of Mission Theology has excellent summa- explores and defines contextualization in relation addresses issues of poverty, religion and caste ry articles on theology in Africa, Asia, India and Latin and considers the theologi- America (and on Culture, Contextualization and cal responses to these over- Inculturation from Asian, African and Indian per- whelming contextual realities spectives respectively) (Corrie, Dictionary of Mission and considers the pressing Theology, 2007). Such an approach would seem to need to reconstruct Christian offer confirm that the Christian church is beginning identity in India. The state- to move beyond reading the Scriptures with “cultural ments weave around these blinkers” to “read them together.”4 << themes and address additional issues such as the nature of ecclesiology, theological education, the ecological crisis Endnotes and “Hindutva” (Parappally (ed.), Theologizing in Context, 1 Chew in Sng (ed.) “Church and the Inculturation 2002[Ecum./Cath.]). of Gospel.” Church and Culture Singapore Context, Books that are of inter- 1991, 85-111. est to an international audi- 2 The list extends to the early 1990’s where there are ence, addressing the history, fewer recent equivalents. Though largely Protestant, development and legitimacy of the books draw from writers across the Christian contextual theology in other spectrum including Conciliar Protestant (Conc.), continents, include writings Catholic (Cath.) and inter-denominational perspectives (Ecum.) by Kwame Bediako and Justo 3 This is reviewed at greater length in this edition of Gonzalez. The former looks Connections. at “African Christian theology 4 A.Walls, The Missionary Movement in Christian as a new Christian idiom.” History. Maryknoll, N.Y.: Orbis, 1996, 15. To the market in Ouagadougou Bediako is concerned to show

39 Reviews Connections Contextualization in the New Testament Reviewed by Barbara Helen Burns

After years of studying, teaching and writing Comprehending the process of contextualiza- this is not so, but to “confront and correct their about biblical contextualization, I felt that Dean tion is as important as its results. In both Acts understanding of God at a fundamental level” (p. Flemming’s latest book was a most special gift. 11 and 15, God acts miraculously, revealing and 78) and to lead them to repentance. He says there Contextualization in the New Testament mines treas- breaking deep traditions and previous understand- is simply nothing in the text to support the view ures of Biblical directives and models based on ing. The church listens to the testimony of these that Paul erred at the Areopagus and that most broad research and personal experience. Flemming miracles and the fact that Gentiles have indeed modern commentators have rejected this view. shows not only how the gospel was contextualized become believers in Jesus. They also base their final as the church spread to other cultures, but that it decision on biblical truth, showing that “the words Paul’s letters: doing theology in context is in itself an example of contextualization as the of the prophets agreed” with the testimonies and Biblical authors explain the faith to different audi- miracles (Amos 9:11-12). The new developments Paul’s contextualized letters to diverse ences. Each one is relevant, at the same time being help the church (the whole church, not just the Christian communities (Chapter 3) demonstrates confrontational and transformational. leadership) actually better understand and apply that, in spite of diversity, Paul had a focus, Jesus Behind everything is Flemming’s commitment the Scriptures in a new way to the Gentiles. Christ, His incarnation, death and resurrection. to biblical authenticity and divine inspiration. He In all, Luke interacts with culture, making the This narrative provides continuity of Paul’s Gospel rejects the notion that the Bible is a “case-book” of message understood and dynamic in a transforma- with God’s past dealings, as he repeatedly cites examples of how God reveals Himself, but instead tional way while at the same time maintaining the the Scriptures to show that the gospel is not new, rests firmly on the proposition that it is normative, unity of the one church and people of God. Flemming although in Jesus things are not to continue as they revelational and relevant in every context. Jesus soundly disagrees with the dividing of the church were. God did not start all over again, but He came is the prime example of biblically contextualized along cultural or ethnic lines. “We must learn, how- as a fulfillment of what was promised all along. A mission and theology. Christian contextualization ever painfully, to sing the gospel in all the rich harmo- major formative element in all of Paul’s thought cannot be done without taking seriously His life, nies that enhance the beauty of the song” (p. 53). are the Jewish Scriptures and God’s overarching teaching, death and resurrection, meant for people “metanarrative” of His dealings with mankind. groups everywhere (Mt 28:18-20; Phil 2:1-11). Contextualization in Acts: the preaching of With solid convictions based on his own Unfortunately, Flemming missed a few good resources Paul encounter with Christ and the Scriptures, Paul for his study in not including in his bibliography freely used all kinds of images, sometimes in multi- Harvie Conn’s book Eternal Word and Changing Flemming examines Paul’s three major mes- ple ways or with different emphases, to explain and Worlds, 1984 or Kenneth Bailey, Poet and Peasant and sages and includes a very helpful comparative chart interpret the gospel for his readers. This explains Through Peasant Eyes, Eerdmans, 1976 and 1980). at the end of the chapter. In it, he shows the simi- why some language forms are present in some let- larities and differences in audience, setting, sermon ters and not in others, excluding the necessity to Contextualization in Acts: bridging cultural preparation, occasion for the sermon, address used, “invent” other authors for some letters. barriers initial point of contact, rhetorical style, preparation Paul’s letters show coherent unity within a for the gospel, description of God, God’s dealings flexible diversity. “Paul walks the via media, which In his first chapter, Flemming looks at Acts with people in the past, themes tailored to the avoids abstract formulas and generic theological from two perspectives: a register of the church’s audience, cultural resources used, the kerygma, solutions on the one hand and fickle pragmatism contextualization in Jewish and Greco-Roman con- challenge to the audience’s worldview, evangelistic on the other…. His writings bear witness to a texts and as an example of contextualization itself as appeal and response of the audience. Once again process of creative and flexible theologizing that Luke translates the gospel to his audience in written the “identificational approach, that proclaims the enables the abiding message of God’s redeeming form. Flemming compares Luke’s literary styles, gospel in ways the audience can understand,” work in Christ to be contextualized in a variety content and method to norms at the time in situ- is artfully balanced with the “transformational of ways for ever-new settings” (p. 116). We must ations such as Stephen’s discourse, the scattering approach that resists compromising the gospel’s have a clear vision of normative truth or we face and witness after the persecution begins, Philip’s integrity in a pluralistic world” (p. 86). the danger of leaving the true gospel behind. encounter with the Ethiopian eunuch, Peter’s expe- Inserted, in Flemming’s defense of this bal- rience with Cornelius and his subsequent defense ance is his treatment of some current and con- Paul and culture: engaging the Greco-Roman before the church in Jerusalem, the “Jerusalem troversial issues. For example, he shows that Paul world Council” in Acts 15, and then the following expan- respected the people at Lystra and Athens and sion to the Gentile world. These are not just reheat- their worldviews and used them as steppingstones As to Paul’s own cultural background (chapter ed superficial discussions of contextual principles, to the true gospel, but he did not think they were 4), Flemming effectively demonstrates that he was but in-depth analyses bringing to light new insights “anonymous Christians,” worshipping the true influenced mainly by his Jewish heritage, which important for reflection and action. God with another name such as Zeus or “the was entwined with a very large dose of Greek and Unknown God.” Paul is keenly aware that Roman culture. Greek was his “first language”, Contextualization in the New Testament: their present state of ignorance must be pointing to the fact that he spent sufficient time for corrected by a true knowledge of God this as a child in Tarsus before going to Jerusalem, Patterns for Theology and Mission. By Dean through the proclamation of the gospel allowing him to communicate effectively inside the Flemming. InterVarsity Press: 2005. 344ps. (p. 76, emphasis by the author). cultures he visited. “Paul demonstrates enormous Flemming also refutes the idea that flexibility in making use of the cultural materials (Dean Flemming, Ph.D., Aberdeen, New Testament Paul overcontextualized his Athenian that were available to him – whether from lan- professor at European Nazarene College in Büsingen, address, something some allege that he guage, religion, philosophy, ethics, rhetoric, litera- Germany, previously at the Asia-Pacific Nazarene admitted when he wrote 1 Corinthians ture, politics, social institutions, family and com- Theological Seminary in the Republic of the Philippines) (2:1-2). The author proves at length that munity life – as long as they did not conflict with

40 Vol. 7 • no.3 reviews the gospel” (p. 134). Paul approached culture by This is such a controversial issue in missions today, affirming, relativizing, confronting and transforming I cannot resist quoting Flemming’ conclusion to this it. A look at the images, language, styles of rhetoric, extensive and important section. cultural institutions and conventions Paul utilized is a treasure for any missiologist, missions teacher, ...Paul responds to the problem of idol food with student or New Testament scholar. theological imagination and communicative skill. Confronting human sinfulness within culture He draws upon a quiver full of persuasive strate- (including that of the missionary) is clearly seen gies in order to call the Corinthians to reenvi- throughout Paul’s speaking and writing. He identifies sion their world in light of the gospel: quoting with culture so as to bring forth transformation. Paul his opponents’ terms and slogans; appealing to makes no doubt about the fact that all are sinful and Scripture (1 Cor 9:9; 10:1-12, 22,26); illustra- need God’s grace and forgiveness. Sin is expressed in tions from common life (1 Cor 9:7-11, 24-27); culture, “enemy-occupied territory” (p. 139). In the concrete case studies (1 Cor 8:10; 10:27-29); rhe- Joint Meal midst of the culture, the church becomes an expres- torical questions (1 Cor 1, 4-12) and direct com- sion of adoption into God’s family and of heavenly mands (1 Cor 10:14), just to name some. What their particular worldviews and behaviors” (p. 232). citizenship, sometimes leading to persecution and is more, Paul refuses to offer a single-note solution They need no longer seek help in amulets and rituals, suffering (Phil 1:29-30). Christians “function within to the idol meat problem. He speaks of its effect they have Christ, “the all-encompassing and all-suf- their society as a prophetic subculture, whose cross- on the weak and its danger for the strong, its con- ficient Savior, in comparison to whom every human shaped living offers a visible alternative to the ethos nection to idolatry in some settings and its lack of and cosmic alternative pales. He is the sun that trivi- of the dominant culture” (p. 144). idol involvement in others, and the need for both alizes the output of every tiny candle. Such a positive responsible freedom and self-renouncing servant- reformulation of the gospel, then and now, leaves no Paul as interpreter: contextualizing scripture hood. This ought to caution us against simplistic valid reason to syncretize the faith” (p. 233). and tradition answers to contemporary cultural questions, especially those gray areas over which sincere The Gospels: contextualizing the story for a Chapter 5 speaks to Paul as interpreter, con- Christians disagree. At the same time, it should target audience textualizing Scripture and tradition. Flemming challenge us to exercise theological imagination explains at length Paul’s different hermeneutical under the leadership of the Spirit, so that the Flemming begins this chapter by putting into methods in relation to the Old Testament, all flow- story of God in Christ might engage the complex perspective the recent and widely dispensed notion ing from his own background and relevant for “idol meat” issues of our own world (p. 201). of “mirror readings” of the Gospels – an exaggerated different purposes and audiences. The question is, attempt to interpret and delimit the target communi- can interpreters in each culture adapt their herme- Colossians: the gospel and syncretism ties based on the text, although each Gospel author neutic according to culture? Flemming cautions does have a specific audience and objectives in mind. against what Larry Caldwell calls ethnohermeneutics, After outlining several possibilities of the reli- The convincing material Flemming produces shows an extreme application of cultural control over gious beliefs and practices carried out in the Lycus once again the adaptibility, relevance and transforming hermeneutics. Flemming skillfully demonstrates Valley and influencing the church, Flemming shows power of the Scriptures. The Gospel writers shattered that “…relevance must submit to truth in the that “Not only does Paul need to counteract the boundaries, broke pre-conceived ideas and showed hermeneutical process” (p. 170). syncretistic tendencies of the false teaching, but he the way for the new Church and its universal mission. also wants to empower the community to change One of the major themes Flemming approach- Case studies from Corinth: the gospel, food elements of their basic worldviews, beliefs and es in John is being “of the world” and “not of the and the future behavior patterns. How does he accomplish this?” world.” This tension is most important for issues of (p. 217, emphasis mine). contextualization. The “world is a dangerous place Chapter 6 is the first of two examples of Paul’s One of Paul’s methods is direct assault (2:8- and Satan is its ruler (Jn 12:31), but it is also the contextualization in specific contexts. The issues exam- 23) where he “apparently takes up a series of object of God’s redemptive love (Jn 3:16)” (p. 262). ined in Corinth are of eating meat offered to idols and catchwords from the lips of his opponents, which “John’s persecuted readers must take a contercul- confusion about future life. Flemming effectively shows he then turns against them like verbal boomerangs” tural stance. Accommodation with the unbelieving how Paul instructs the church about how to contextu- (p. 218). “Mystery” is one example where Paul world isn’t an option” (p. 263). alize in their specific context based on Christian princi- takes a religious word from the context and rede- ples. Some things were optional, depending on mean- fines it. Christ is the mystery and they need look no revelation: the gospel and the Empire ing and others’ reactions. Meat that has gone through further. Christ is truth; He is supreme, not thrones, temple rites has no power over the Christian. Other dominions, rulers or powers (1:16); He is head of In Revelation, we see once again the need to things are absolutely forbidden, such as participating the church (1:18); and He is exalted in dozens of take care in not allowing the dominant culture to in the temple feasts, thinking there is no danger or that ways throughout the letter. Colossians 2:8-15 uses dilute true Christian discipleship. Most of the mes- demons do not really exist. “What [these people] had audacious images to illustrate who Christ is: He sages to the churches are stern warnings and a call not considered, however, is that behind the worship of “disarmed” rulers, stripping them of their power, He to repent, either because of syncretism or the lack idols is the very real activity of hostile spiritual forces, “publicly exposed” them as worthless, and He led of love in resisting syncretism. The terms used are which may gain power through pagan cultic practice” them in triumphal procession as the Roman gener- familiar to the readers: “Satan’s throne,” referring (p. 189). In 1 Corinthians 10:14-22, Paul radically als would have done after victory at war. Flemming to emperor worship; “lukewarm,” referring to the forbids such participation, a “contra-cultural stance to points out that it had appeared that Jesus was the terrible tepid mineral waters close to Laodicea; the core” (p. 189). one stripped, exposed and defeated. “...Colossians “shamed and naked,” referring to the same city’s For Flemming, idolatry in all its forms is still flips every human expectation on its head.” pride in its wool and clothing production. off-limits to Christians of all cultures today, whether Flemming continues, “Remarkably, Paul does In spite of being similar to the apocalyptic it be traditional rites or nationalism, materialism or not respond to the threat of syncretism by imposing writing common at the time, John presents several self-gratification. In matters when the integrity of the upon the Colossians a pre-packaged, “one-size-fits- important differences. His is a letter, open for all to gospel is not jeopardized, he encourages “principled all” theology, as sometimes happens in missions read, written under his own name and given as a flexibility, not restrictive legalism, must still govern settings today. Instead, he allows the gospel to speak divinely inspired prophecy, not just a story with hid- our approach to nonessential matters” (p. 200). directly to their fears and felt needs, and to address den allusions to reality. “ ...the mysterious images of

41 cOlOPHON reviews ConneCtions

Vol. 7. No.3 Revelation cannot be viewed as a secret code that was unin- Contextualizing the gospel today telligible to John’s contemporaries but waits to be ‘cracked’ by Christian readers at some later point” (p. 273). Revelation In his concluding chapter Flemming reiterates and instead gives the readers a new vantage point from which to reinforces the need to be relevant in each context and at comprehend their situations and the future. John creates “a the same time faithful to the unity of the gospel and the new symbolic world for his readers, one that opposes the church. As he has emphasized all along, the gospel is a Roman imperial worldview that dominated their horizon” narrative – a story which is Christ-centered and histori- WEA Mission Commission (p. 274). These symbols were taken from the Old Testament cally true. It is the defining story of God’s gracious and and Judaism as well as the Greco-Roman world and were as loving act of salvation in Christ. In this there are certain familiar to the readers as are present-day political cartoons Vijverlaan 3 non-negotiables which exclude any possibility of idolatry. fully understood by the people whose history and experience It is a living story, not a “cluster of abstract theological 3062 HH Rotterdam they reflect. John’s objective is to help the sometimes suf- ideas” (p. 301), and as such must be passed on as story The Netherlands fering and often compromising Christians remain faithful in in which the teller and the listeners are a part. It leads to Mr. Bertil Ekström resisting noxious cultural traits in their contexts and in wor- unity in diversity because it is a single overarching story. Executive Director shipping an almighty, all-knowing and glorious God. It makes exclusion impossible. Jesus, the sacrificial Lamb, His death, resurrection As a correction to Charles Kraft’s widely influen- Dr. William D. Taylor and exaltation, is the focus of Revelation, just as it was in tial “translation” model, Flemming proposes that the Editor Acts, Paul’s letters and the Gospels. Through this Lamb, gospel’s encounter with first-century culture was that of people from all nations are redeemed. Flemming explains transforming engagement (pp. 306-308). “Jesus and the Mr. Kees van der Wilden the counter cultural nature of this message: New Testament writers model a delicate dance between Managing Editor formulating the gospel in terms that make sense in their With this penetrating symbol of the slain Lamb, Mr. Anton E. Smeele cultural worlds and at the same time calling those worlds Revelation completely transforms the Jewish notion of into question in order to re-form them” (p. 308). Publisher what the Messiah of David would be like... This Lamb Another correction to many trends in current mis- Mr. K. Rajendran, also turns Rome’s notions of power and militaristic con- siology is Flemming’s insistence that churches be het- Chair Mission Commission quest on their head. The very One who was crucified at erogeneous communities. “. . . the gospel relativizes all Consulting Editor the hands of brute Roman might vanquishes all of God’s cultures and demolishes the old cultural lines of division enemies by submitting to death. A more countercultural and ethnocentrism in favor of a common identity ‘in Mr. Willem Griffioen perspective within the world of John’s readers could Christ’” (p. 309). At the same time, the gospel affirms the Circulation Manager hardly be imagined (pp. 280-81). necessity of doing theology in a particular, local context Initialmedia so it can be heard and understood, without the danger Along with this, Revelation does not promise safety or of “contextualism” (borrowed from Max L. Stackhouse, Photo’s: prosperity to the Christians. As Jesus suffered, so will they, referring to a belief that no theological reflection is able Bertil Ekström many unto death. They are not to try to escape death, but to supersede a particular context), leading to relativ- Cover Photo: remain faithful in spite of consequences. For John, this is ism and theolgical dissonance. “In contrast to either a X “conquering” – “they have conquered him [Satan] by the homogenizing globalization on the one hand or an atom- blood of the Lamb and by the word of their testimony, for izing relativism on the other, Scripture models a dynamic Subscriptions they did not cling to life even in the face of death” (Rev interaction between the local and the global which has www.weaconnections.com 12:11). John leaves no room for using cultural accommo- important implications for our time” (p. 311). Most help- Enquiries dation in order to escape suffering. Instead Flemming says, ful is Flemming’s idea that we need to think not only in “But Revelation also gives its readers the confidence that contextual, but transcontextual categories, meaning that • Content the saints’ faithful testimony even to the point of death each part contributes toward the growth and enrichment [email protected] will have the magnetic effect of drawing people from the of the whole – local theologizing done in the context of • Delivery & extra copies world’s nations to worship the one true God (Rev 11:3-13; the global church. [email protected] 15:1-4; cf. 5:9; 7:9; 14:6; 21:3, 24, 26). The last few pages of the book are directed toward • Subscriptions Revelation calls for “radical contextualization,” but possible contextualizing methods in our own post-mod- [email protected] not the kind that stretches cultural acceptance beyond bib- ern world. He draws from his research to suggest com- • Advertisements lical limits. It “gives us the most consistently countercul- munity, story and imagination as necessary to reach this [email protected] tural theological perspective of any of the New Testament present generation. It is the task of the church, not just • General writings we have examined in this study” (p. 288). It the cross-cultural missionary. The church together must [email protected] “magnifies the boundaries between the church and the grow in understanding and application of the gospel, in world to the tenth power” (p. 288). outreach to others and in embodying the kingdom of Connections is published by But even so, the church is not to “retreat into a God. Without being prisoners of post-modern cultural Initialmedia on behalf of the cocoon of pious irrelevance, but to resist Rome’s dominant norms, as some market-driven churches have experienced, WEA Mission Commission. ideology through its prophetic and costly witness” (p. they need to be mission-directed. 290). There is still hope for the nations and the church Finally contextualization is on-going. Cultures and Initialmedia will be an agent for their healing (Rev 22:2). “Within the societies change and new questions arise. “Like the book P.O. Box 16898 cities of Roman Asia, Christian communities resist the of Acts, contextualizing the gospel is an open-ended story” Washington, DC 20041, USA empire of Caesar by being outposts of another kingdom, (p. 322). In spite of the immense difficulty of this task, www.initialmedia.com the empire of God and the slain Lamb” (p. 291). we are most encouraged by the fact that God is at work. Romans and Revelation are complementary, showing The same Holy Spirit that led the New Testament writers ISSN 1872-1974 that at times Christians need to live within their culture as is present in the church and in our lives today. We need yeast, salt and light, and at “other times they must take a humble, learning, and prayerful minds and spirits. “May costly prophetic stand over against the dominant order” faithful communities of disciples in a multitude of local (p. 291). This variety of perspectives means that the church settings purpose to truly listen to Scripture, to the Spirit, must always “discern and reassess its relationship to the to Christians through the ages, and to one another, as they © 2008 Initialmedia power structures of its world” (p. 291). learn to sing the old, old story in new keys” (p. 322). <<

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