This is an essay I recently wrote regarding the issue of contextualization -an issue vital to missions today.
In this essay I have sought to highlight both the concept of contextualization and explain its broader significance and current issues that I have encountered in missiology. Communicating to a diversity of culture and context is a challenge. For example, one hundred separate ethnic groups were recognised in North Vietnam in 1958 , Martin Saunders of Youthwork Magazine talks of a complexity of youth culture in the UK that can only be reached in broad brushstrokes by a local church. Enlarge that worldwide and the task of addressing each one seems overwhelming.
Contextualization is a concept facing Christians in every situation. Contextualization addresses the question: how does the gospel and Christian faith ‘translate’ successfully from one culture to another, without losing its integrity? The origin of such a need is rooted in the fact that God has a message to bring into the context of humanity (Philippians 2:7-8).But for us, we may not so readily let go of (what are assumed) superiorities or priorities.
Biblical pioneers were faced with bringing the gospel to a different context, and the ensuing challenges (e.g. Acts 14:8-18 the sacrificial response in Lystra and Derbe or Acts15:5-6 and Galatians 2:11-14, with questions regarding following Jewish customs). Sometimes cited as an early approach to contextualization, Count Zinzendorf, on preparing Moravians for work in Greenland (begun in 1733), advised them not to use terms regarding sacrifice, as this was not understood by autochthonous shamanism. Zinzendorf emphasised the point of greatest need as providing the key reference in the understanding of the need for a saviour.
Newbiggin highlights the danger of an assumption that we are delivering a gospel untainted by our own culture. Likewise, a recipient culture may value issues that are less than central, even quite contrary to gospel values. The interaction between Modern Christian culture, Biblical culture and Target culture, (a Three-Culture Model) gives us a picture of an ongoing conversation. This is significantly different to ‘Indigenization’, ‘Adaptation’ or ‘Accommodation’, Newbiggin argues, in that the culture with a message and the culture receiving it are both dynamic.
Hiebert demonstrates a process of evaluating existing Muslim customs, gathering information on them and reflecting theologically in order to put them in the light of biblical teaching. This can create a new contextual practice. When existing customs are accepted uncritically or rejected and customs are still practiced despite Christian faith, syncretism can develop. If the gospel cannot address existing customs, the gospel can be seen as foreign and rejected.
Lingenfelter describes contextualization as an appropriate framing of the gospel – making it applicable in terms of ‘language and communication forms’. It has to do with the gospel being meaningful, connecting to what matters most in the culture. Contextualization is about the gospel ‘making sense’ and ‘coming alive’ as Newbiggin describes, in the context of the culture to which it is being received. But this necessitates some critical acknowledgement – not all cultural approaches to the Christian message will be the same, and a theological analysis is required by the missiologist. Newbiggin exemplifies this within a pluralist society (both India and, as he argues, such is true increasingly in European culture). The ‘domestication’ of the gospel, as he terms it, can change its core identity.
Contextualization, in the view of Hesselgrave and Rommen, is necessary for world evangelization to be successful . Kirk states that contextualization is something that acknowledges the reciprocal influences involved when the gospel interacts with a cultural context.
The first widespread use of the word ‘contextualization’ seems to have originated in the 1970’s largely as a realization that a shift was developing. The Two-Thirds World had a growing Church, and with it, new approaches to theology were being considered. The term ‘contextualization’, surfaced amongst the circles of the Theological Education Fund (TEF) in the issue of educating and forming people for the church’s ministry. As Hesselgrave and Rommem outline, the developing first (“advance”) and second (“re-think”) mandates of the TEF and discussions within the World Council of Churches (WCC) led to questions that the new committee of the TEF sought to implement in a third (“reform”) mandate. Some of the dispute around contextualization is immediately apparent: the TEF committee sought to address a ‘crisis of faith’, development and social justice issues and the debates between local contexts and ‘a universal technological civilization’ .
Bosch outlines various aspects of contextualization: both indigenization models and socio-economic ones, and suggests the concept of part of the process of a new paradigm – a major shift towards an ecumenical missionary paradigm. This is a far cry from the persecution of sects considered quickly as heterodoxy or heresy , and often suffering for what we might consider less syncretic or denominational differences in faith or practice today as the Waldensians did .
Nicholls cites that concerns developed regarding the WCC approach to theological matters as the authority and role of scripture came under discussion in the 1960’s and early 1970’s. This had a huge impact on approaches to the issue. The widespread debate over contextualization soon becomes apparent, in that discussions regarding the gospel and its interactions with culture were evident at the Lausanne Congress on World Evangelization in 1974 and prompted the Lausanne Committee’s Theology and Education Group to explore these further in a consultation at Willowbank in 1978, resulting in LOP2 ‘The Willowbank Report: Gospel and Culture’. This was later followed by a consultation in Haslev, Denmark in 1997 called Gospel Contextualization Revisited sponsored by Theology and Strategy Working Group of the Lausanne Committee for World Evangelization and the Institute for the Study of Islam and Christianity.
As a need, the contextualization of the gospel is essential as a process for translating the scriptures, communicating core dogmas, and enabling the culture to receive the gospel clearly. An issue as crucial as the nature of God’s very being, requires careful thought in bible translation. A recent dispute arose in Malaysia over the use of the word Allah as being a name for God amongst Christians. Traditionally, in many Islamic countries, including Indonesia nearby, this has been acceptable (e.g.in Arabic translations of the scriptures). A similar conflict has arisen in Mongolia between different translation groups over the concept of God as Burhan: a word more familiar to Buddhists. The complexities of the Mongolian context were highlighted further by Gibbens this January in writing about the Church’s response to a culture heavily influenced by Shamanism .
In a Skype conversation recently (25 January 2010), a missionary friend in Thailand struggled to make sense of cultural passivity: young believers passively accept the views of those who are older. What are cultural styles of communication that are effective? What about the lack of commitment, or difficulties in decision-making or the way people cannot seem to act disloyally to their elders, even when told to engage in sexual activity to provide for a parent’s new business premises? Where is the line between ‘yes’ and ‘no’ to others you should respect? To what extent is ‘missionary paternalism’ a failure in a culture where paternalism is expected? Ubolwan Mejudhon suggests colonization, modernization and the Vietnam War have caused enormous damage to relationships between Christians and the Thai. Mejudhon argues reconciliation is a vital part of Thai relational culture and is a necessary focus to heal relationships between Western missionary workers and the Thai people .
Contextualization is a critical issue for the Church in Europe too. In an interview on Premier Radio, Martin Saunders, editor of Youthwork Magazine spelled out the challenges of a highly digitally-networked generation, and the so-called ‘missing generation’ in many churches of 18-30 year olds . Has the Church missed many of them through irrelevant models and approaches? It was recently announced that the average age of Church attendees in the UK is 61 years of age (the general population being 48 on average) , but the same article noted that other institutions are losing membership, as inherent distrust in institutions deepens. In reference to the Scottish Church, Ross points out the difficulties now faced by a younger Church (from continents with vibrant growth) revisiting Europe, only to find an aged parent apparently confused and somewhat embarrassing to be associated with . The growing ethnic churches , especially in London, may also need to consider how to cross-culturally reach the white British population, or at least to more effectively partner with them.
In conclusion, contextualization is necessary for worldwide situations, such as those mentioned, including in a secular climate in the UK or Europe. It is vital in connecting mission and culture globally. There has been considerable concern at times that it might ‘muddy the waters’ of mission although at the same time bring relevance to the message. The necessity of aligning a contextual process with a biblical analysis of such is, in my mind, as essential as sensitivity to culture. Much can be gained from reflecting on past endeavours at contextual approaches – both successful and those that have ended as syncretism or unsuccessful. In doing this, alongside conversation with indigenous believers wherever possible, lessons can be gained. A wider discussion, as has occurred through initiatives such as those by the WCC and LCWE, are important to assess and reassess methodologies, especially in a world where all cultures are dynamic and practitioners are constantly learning by the application of contextual mission.
Bibliography
Hesselgrave, D.J. & Rommen, E. Contextualization: Meanings, Methods and Models (Leicester: Apollos,1989)
Heibert, P.G. Anthropological Insights for Missionaries (Grand Rapids:Baker,1985) cited in Encountering the World of Islam Edited by Swartley, K.E. (Milton Keynes: Authentic Publishing, 2008)
Kirk, A.J. What is Mission? Theological Explorations (London: Darton, Longman and Todd, 1999)
Lausanne Committee for World Evangelization The Manilla Manifesto an elaboration of The Lausanne Covenant fifteen years later (Pasedena: The Castle Press, 1989)
Lingenfelter,S. Transforming Culture : A Challenge to Christian Mission 2nd ed. (Grand Rapids:Baker Book House Company, 1998)
Newbiggin,L. The Gospel in a Pluralist Society (London: SPCK, 1989)
Nicholls, B Contextualization: A Theology of Gospel and Culture (Exeter: Paternoster,1979)
Van, D.N Ethnological and Religious Problems in Vietnam (Hanoi:Social Sciences Publishing House, 1988) cited in Asian Minorities Outreach The Peoples of Vietnam (Bradenton,FL: Asia Harvest,1998)
Reports and Articles
LOP 2: The Willowbank Report: Consultation on Gospel and
Culture Lausanne Occasional Paper 2 (Lausanne Committee for World Evangelization, 1978)
http://www.lausanne.org/all-documents/lop-2.html [accessed 27 January 2010]
Mejudhon, U. ‘The Thai Way of Meekness’ p.277-286 in Peoples of the Buddhist World: A Christian Prayer Guide Hattaway,P. (Carlisle: Piquant Editions,2004)
Ministry in Context: The Third Mandate Programme of the Theological Education Fund (1970-77) (Bromley, England: Theological Education Fund, 1972)
‘Old Church and New Evangelism – A Scottish Perspective on Christian Mission in Today’s Europe’ in Missiology: An International Review, Vol.XXXVII, no.4, October 2009
Web articles and blogs
Beckford, M & Bloxham, A. ‘Average age churchgoers now 61, Church of England report finds’ Daily Telegraph 22.1.2010
http://www.telegraph.co.uk/news/newstopics/religion/7054097/Average-age-of-churchgoers-now-61-Church-of-England-report-finds.html [accessed:31.1.2010]
Blake,D. ‘English Church Census 2005 Reveals Hope Amid Further Decline’ Christian Today 22.9.2006 [accessed: 31.1.2010] http://www.christiantoday.com/article/english.church.census.2005.reveals.hope.amid.further.decline/7709.htm [accessed: 31.1.2010]
Gibbens,J. ‘Mongolia: A lesson to learn’ in Evangelicals Now, Aug.2007
http://www.e-n.org.uk/p-3923-Mongolia-a-lesson-to-learn.htm [accessed: 31 January 2010]
Peck,A. ‘The Leadership File’ Interview with Martin Saunders, editor of Youthwork Magazine 31.1.2010 (online podcast will be downloadable on:
http://ondemand.premier.org.uk/leadershipfile/AudioFeed.aspx
[accessed: 31.1.2010]
Tiplady,R. ‘From Spirituality and Community into Mission-the Moravian Model’
http://www.tiplady.org.uk/pdfs/Moravians.pdf [accessed: 31 January 2010]
Unspun ‘The Allah Issue: the difference in Malaysia and Indonesia’
http://theunspunblog.com/2010/01/13/the-allah-issue-the-difference-in-malaysia-and-indonesia/ [accessed: 31 January 2010]
Watt,I. ‘News from Mongolia- John and Altaa Gibbens’ Asia Update, 24.1.2010
http://illustatedlife.blogspot.com/ [accessed: 31 January 2010]
