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INTORDUCTION
In July 1974 the Lausanne Congress on World Evangelization put a focus on how culture can have an effect on evangelization. With this focus in January 1978 the Lausanne Committee’s Theology and Education convened, and those who attended included form all six continents 33 linguist, missionaries, anthropologist and pastors to tackle this topic on culture and evangelism.
SUMMARY
While working on this report the committee had four goals they wanted to meet. (1) To develop our understanding of the interrelation of the gospel and culture with special reference to God's revelation, to our interpretation and communication of it, and to the response of the hearers in their conversion, their churches and their life style. (2) To reflect critically on the implications of the communication of the gospel cross-culturally. (3) To identify the tools required for more adequate communication of the gospel. (4) To share the fruits of the consultation with Christian leaders in Church and mission.
After setting the goals the Willowbank Report was divided in to nine different sections with each section focusing on the key areas of attention for the group. The first section goes into the focus of “The Biblical Basis of Culture. At the beginning of this section they state man is God’s creature and the culture is rich in beauty and goodness but with sin being introduced by man it is tainted and some is demonic. They also reiterated the Genesis 1:26-28 and how God created man in his own likeness and also the fall of man from Genesis 3:17-19 but with that God expects us to be good stewards of his creation. At the end of this first section they put a spotlight on how evangelical Christians have been to negative towards other cultures...
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... the concept of indigenous churches where the church they were planting would be self-governing, self-supporting, and self- propagating. The argument they would use was that the apostle Paul was to plant a church not build mission stations. The authors using their experience came to suggest using a dynamic equivalent model when starting churches. This would allow the planted church to have some formal accepts and also would allow the culture to have some of their own traditions in their church.
CONCLUSION
The authors of this report but a lot of information for current and new missionaries but what one can take out this information is that all culture are different and when missionaries go out and encounter they need to be sure that they hold true to what the bible says but also have respect for the culture so they can also honor the culture they are meeting.
Mead, Loren B. The Once and Future Church Reinventing the Congregation for a New Mission Frontier . The Alban Institute, Inc., 1991. Kindle eBook file.
Mead, Frank S., and Samuel S. Hill. Handbook of Denominations in the United States. Nashville, TN: Abingdon, 1995. Print.
... The New Oxford Annotated Bible with Apocrypha Revised Standard Version.(1977). New York: Oxford University Press, 1977. Nyberg, Nancy.(November 1997). Personal Interview and survey with Pastor of 1st Congregational Church of Dundee. Poole, W. Michael, D.Min., Th.D.(November 1997). Personal Interview and survey with pastor of Calvary Church of God. Strong, James.(1996). The New STRONG'S Complete Dictionary of Bible Words. Nashville: Thomas Nelson Publishers. Tierney, Michael J.(November 1997). Personal Interview and survey with Priest from Saint Margaret Mary Catholic Parish. Unger, Merrill F.(1967). Unger's Bible handbook. Chicago: Moody Press. Weizsacker, H.I(1958). The Apostolic Age. Grand Rapids: Kregel Publications. White, R.E.O.(1960). The Biblical Doctrine of Initiation: A Theology of Baptism and Evangelism. Grand Rapids: Wm. B. Eerdmans Publishing Company.
As I kept on reading, there was a strong connection between the novel and the Operation Auca missionary trip in Ecuador in 1956. The life of a native like Oknokwo’s and his tribe are rough and can be a problem with the more civilized people in a country. God needed some of His followers to reach towards the tribes to teach the Gospel, so that they can get along with anyone that intersects with the natives. In the mission trip in Ecuador, five missionaries were speared to death to spread God’s Word. After words, their wives took their places, took part in the native tribe, and members accepted Christ in their lives. When I read through the book, one question was connected to me; the question said, “What do Christian missionaries do in different cultures to spread the Gospel?”
Reverend Josiah Strong's Our Country: Its Possible Future and Its Present Crisis inspired missionaries to travel to foreign nations.
On arrival, the missionaries barely understand the tribe. They have very little knowledge of the cultural beliefs or rituals that the tribe revere. It seems inappropriate that they are willing to declare that the villagers' beliefs are false. "He told them that they worshipped false gods, gods of wood and stone." They don't even acknowledge that this too is a successful community, which works well under its method of religious law. They take it upon themselves to change the religion or `make it civilised', not respecting the fact that maybe the villagers were already content with what they had.
“Go, therefore and make disciples of all the nations,” is the essence of Christianity. Jesus Christ commanded his followers to go to all the directions of the world and share the good news. But how is one to do this when these nations are full of cultures and differences that these disciples had yet to encounter? Throughout the history of Christianity, we see many types of Christianities taking place through different forms of leadership, and hierarchy. To each, they contain their own views, ideas and concepts on how Christianity should look and what it should contain all the while trying to keep the very foundations of Christ’s teachings. But as the world continues to get older and grander, we begin to see the practices and factors of Christianity being weakened by the unnoticed acts of Jesus and his ideas of social cultural acceptances. By taking a look at the Chinese Rites Controversy, I will argue the importance of culture and the adaptation of culture in evangelical approaches.
Goheen, Michael, and Craig Bartholomew. Living at the Crossroads: An Introduction to Christian Worldview. Grand Rapids: Baker Academic, 2008. Print.
Larry A. Samovar, Richard E. Porter, Edwin R. McDaniel, “Christianity”, communication between cultures, pg 111-115.
Likewise, we should practice incarnation of ourselves to the cultures we are to serve. Chapter two provides the model of basic values and a questionnaire designed to help the reader understand their own cultural biases. In Chapters 3-8, Leingrenfelter deals with each tension and explains their opposing views. These tensions include time-orientation vs. event-orientation (ch. 3), holistic thinking vs. dichotomist thinking (ch. 4), crisis orientation vs. non-crisis orientation (ch. 5), task orientation vs. people (ch. 6), status focus vs. achievement focus (ch. 7), and the concealment of vulnerability vs. the willingness to expose vulnerability (ch. 8). At the end of these chapters, Leingrenfelter implores the reader to be willing to adapt and accepting to any culture’s bias on this model of basic values. In chapter nine, he highlights that sin is social, not just personal and that we as cross-cultural ministers should bridge the gap between personal and other people’s values by becoming a 150-percent person whose incarnation requires complete submission and dependence on
These approaches by European Americans were thought to be more socially acceptable means to acquiring more land and expansion of their new world. The missionaries were successful at baptizing hundreds of Native Americans. They used the bible, sermons and Christian beliefs in God to influence tribal members to give up their cultural beliefs. The bible was translated into their native language in order to provide instruction and commitment to the word of God. In this culture, the way to a better life and forgiveness for savage acts, would be offered to all who believe in one God and become Christians. Heaven was introduced to the American Indians as well as a new belief in Hell, as an alternative demise. In all, many Christians came about from the missionaries’ efforts. Catherine Tegahkouita was one of the most celebrated Mohawk convert. There would be no other as devoted to God as she was during this crusade. “Nothing could be more beautiful, but with that beauty which inspires the love of virtue. The people were never weary gazing on her, and each left with his heart full of the desire to become a saint”.5 As more and more time went on, villages grew in Christian numbers. Still the missionaries continued to venture on to new unexplored lands to bring God’s word to them. Their objective, to save them from their barbaric
Tennent, Timothy C. 2010. Invitation To World Missions. 1st ed. Grand Rapids, MI: Kregel Publications.
The church has a problem. The eternally relevant message with which she has been entrusted no longer readily finds a willing ear. According to Henderson, the solution lies in first understanding how our world thinks and then, beginning where people are at, bring them to see "the functional relevance for their lives of the actual relevance of our message". In high school speech classes, we were taught to "know your audience." As a careless high schooler, I didn't really care what she meant, but it eventually made sense (once I actually decided to think about it). You wouldn't use sock puppets to explain math to accountants; you wouldn't use in-depth power-point presentations to explain math to first graders. With this in mind, why do many Americans still try to talk about Jesus using the methods used thirty years ago? Why do we use Christian "jargon" to explain Christianity to those outside the faith? Henderson contends that modern American Christians must change their approach to sharing the faith in order to fit modern America. The pattern of Henderson's book is straightforward: he examines a particular aspect/mindset/value of modern Americans; he then gives ideas about how a Christian might share Words of Eternal Life with such an American. Henderson's writing is both straightforward and enjoyable. He gets right to the heart of the American mindset, then illustrates it with descriptions from scenes from popular movies, personal anecdotes, jokes, etc. In all, Henderson does the modern Christian a great service in writing "Culture Shift." Jesus told Christians to tell others about him ("Go, therefore, and baptize all nations...") and Henderson can help us along the way through this book
Teaching infuses understanding and knowledge. Spreading the message about Christ and the ability to lean, trust, and depend on Him is the message of gospel and the New Testament. “Paul evangelized as the commissioned representative of the Lord Jesus Christ. Evangelism was a task that had been specifically entrusted to him. Paul saw himself as Christ’s herald” (Packer, 1961, p. 42-43). The gospel is a real message about Christ who comes to save real sinners. It’s critically important that sinners come to an understanding that they are far apart from God and known as enemies to Him. “The gospel is a message about sin. It tells us how we have fallen short of God’s standard; how we have become guilty, filthy, and helpless in sin, and now stand under the wrath of God. It tells us that the reason why we sin continually is that we are sinners by nature, and that nothing we do, or try to do, for ourselves can put us right, or bring us back into God’s favor” (Packer, 1961, p.
Richardson, William E., and Dave Kidd. “Articles.” Pentecostal Evangel. General Council of the Assemblies of God. Web. 13 Nov. 2011.