LOP 2 – The Willowbank Report: Consultation on Gospel and Culture

Lausanne Occasional Paper 2

The Willowbank Report: Consultation on Gospel and Culture


Contents

Introduction
1. The Biblical Basis of Culture
2. A Definition of Culture
3. Culture in the Biblical Revelation
4. Understanding God’s Word Today
5. The Content and Communication of the Gospel
6. Wanted: Humble Messengers of the Gospel
7. Conversion and Culture
8. Church and Culture
9. Culture, Christian Ethics and Life Style
Conclusion

Introduction

The process of communicating the gospel cannot be isolated from the human culture from which it comes, or from that in which it is to be proclaimed. This fact constituted one of the preoccupations of the Lausanne Congress on World Evangelization in July 1974. So the Lausanne Committee’s Theology and Education Group convened a consultation on this topic to meet in January 1978. It brought 33 theologians, anthropologists, linguists, missionaries and pastors together from all six continents to study “Gospel and Culture.” Co-sponsored by the Lausanne Committee’s Strategy Working Group, it had four goals:

  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.

 

This Report reflects the content of 17 written papers circulated in advance, summaries of them and reactions to them made during the Consultation, and many viewpoints expressed in plenary and group discussions.

Our programme for six days was very full, and we worked at high pressure. In consequence, basic methodological questions about the presuppositions and procedures of theology and the social sciences, and about the proper way to relate them to each other, could not be explored; and there were points at which our discussions clearly reflected this fact. Also, many questions which were raised had to be left on one side, and many particular debates had to be foreclosed as we went along. We are conscious, therefore, that what we say is to some extent provisional, and may need to be sharpened and deepened at various points in the light of future work. In addition, we resort to a number of generalizations; more case studies are needed to see how these relate to specific situations.

Before the Consultation ended, we spent time together working through the draft report and revising it. The final document is a Report, not a Statement or Declaration; so none of us has signed it. But we send it out as a summary of what took place at Willowbank, and we commend it to our fellow Christians throughout the world for study and appropriate action.

1. The Biblical Basis of Culture 

“Because man is God’s creature, some of his culture is rich in beauty and goodness. Because he is fallen, all of it is tainted with sin and some of it is demonic.” (Lausanne Covenant, para. 10)

God created mankind male and female in his own likeness by endowing them with distinctive human faculties—rational, moral, social, creative and spiritual. He also told them to have children, to fill the earth and to subdue it (Gen. 1:26-28). These divine commands are the origin of human culture. For basic to culture are our control of nature (that is, our environment) and our development of forms of social organisation. Insofar as we use our creative powers to obey God’s commands, we glorify God, serve others and fulfill an important part of our destiny on earth.

Now however, we are fallen. All our work is accompanied by sweat and struggle (Gen. 3:17-19),and is disfigured by selfishness. So none of our culture is perfect in truth, beauty or goodness. At the heart of every culture—whether we identify this heart as religion or world-view—is an element of self-centredness, of man’s worship of himself. Therefore a culture cannot be brought under the Lordship of Christ without a radical change of allegiance.

For all that, the affirmation that we are made in God’s image still stands (Gen. 9:6; James 3:9), though the divine likeness has been distorted by sin. And still God expects us to exercise stewardship of the earth and of its creatures (Gen. 9:1-3, 7), and in his common grace makes all persons inventive, resourceful and fruitful in their endeavors. Thus, although Genesis 3 records the fall of humanity, and Genesis 4 Cain’s murder of Abel, it is Cain’s descendants who are described as the cultural innovators, building cities, breeding livestock, and making musical instruments and metal tools (Gen. 4:17-22).

Many of us evangelical Christians have in the past been too negative towards culture. We do not forget the human fallenness and lostness which call for salvation in Christ. Yet we wish to begin this Report with a positive affirmation of human dignity and human cultural achievement. Wherever human beings develop their social organisation, art and science, agriculture and technology, their creativity reflects that of their Creator.

2. A Definition of Culture

Culture is a term which is not easily susceptible of definition. In the broadest sense, it means simply the patterned way in which people do things together. If there is to be any common life and corporate action, there must be agreement, spoken or unspoken, about a great many things. But the term “culture” is not generally used unless the unit concerned is larger than the family, unitary or extended.

Culture implies a measure of homogeneity. But, if the unit is larger than the clan or small tribe, a culture will include within itself a number of subcultures, and subcultures of subcultures, within which a wide variety and diversity is possible. If the variations go beyond a certain limit, a counterculture will have come into being, and this may prove a destructive process.

Culture holds people together over a span of time. It is received from the past, but not by any process of natural inheritance. It has to be learned afresh by each generation. This takes place broadly by a process of absorption from the social environment, especially in the home. In many societies certain elements of the culture are communicated directly in rites of initiation, and by many other forms of deliberate instruction. Action in accordance with the culture is generally at the subconscious level.

This means that an accepted culture covers everything in human life.

At its centre is a world-view, that is, a general understanding of the nature of the universe and of one’s place in it. This may be “religious” (concerning God, or gods and spirits, and of our relation to them), or it may express a “secular” concept of reality, as in a Marxist society.

From this basic world-view flow both standards of judgement or values (of what is good in the sense of desirable, of what is acceptable as in accordance with the general will of the community, and of the contraries) and standards of conduct (concerning relations between individuals, between the sexes and the generations, with the community and with those outside the community).

Culture is closely bound up with language, and is expressed in proverbs, myths, folk tales, and various art forms, which become part of the mental furniture of all members of the group. It governs actions undertaken in community—acts of worship or of general welfare; laws and the administration of law; social activities such as dances and games; smaller units of action such as clubs and societies, associations for an immense variety of common purposes.

Cultures are never static; there is a continuous process of change. But this should be so gradual as to take place within the accepted norms; otherwise the culture is disrupted. The worst penalty that can be inflicted on the rebel is exclusion from the culturally defined social community.

Men and women need a unified existence. Participation in a culture is one of the factors which provide them with a sense of belonging. It gives a sense of security, of identity, of dignity, of being part of a larger whole, and of sharing both in the life of past generations and in the expectancy of society for its own future.

Biblical clues to the understanding of the human culture are found in the threefold dimension of people, land, and history, on which the Old Testament focuses attention. The ethnic, the territorial, and the historical (who, where and whence we are) appear there as the triple source of economic, ecological, social and artistic forms of human life in Israel, of the forms of labour and production, and so of wealth and well-being. This model provides a perspective for interpreting all cultures.

Perhaps we may try to condense these various meanings as follows: Culture is an integrated system of beliefs (about God or reality or ultimate meaning), of values (about what is true, good, beautiful and normative), of customs (how to behave, relate to others, talk, pray, dress, work, play, trade, farm, eat, etc.), and of institutions which express these beliefs, values and customs (government, law courts, temples or churches, family, schools, hospitals, factories, shops, unions, clubs, etc.), which binds a society together and gives it a sense of identity, dignity, security, and continuity.

3. Culture in the Biblical Revelation

God’s personal self-disclosure in the Bible was given in terms of the hearers’ own culture. So we have asked ourselves what light it throws on our task of cross-cultural communication today.

The biblical writers made critical use of whatever cultural material was available to them for the expression of their message. For example, the Old Testament refers several times to the Babylonian sea monster named “Leviathan,” while the form of God’s “covenant” with his people resembles the ancient Hittite Suzerain’s “treaty” with his vassals. The writers also made incidental use of the conceptual imagery of the “three-tiered” universe, though they did not thereby affirm a pre-Copernican cosmology. We do something similar when we talk about the sun “rising” and “setting.”

Similarly, New Testament language and thought-forms are steeped in both Jewish and Hellenistic cultures, and Paul seems to have drawn from the vocabulary of Greek philosophy. But the process by which the biblical authors borrowed words and images from their cultural milieu, and used them creatively, was controlled by the Holy Spirit so that they purged them of false or evil implications and thus transformed them into vehicles of truth and goodness.

These undoubted facts raise a number of questions with which we have wrestled. We mention five:

A. The Nature of Biblical Inspiration

Is the biblical author’s use of the words and ideas of their own culture incompatible with divine inspiration? No. We have taken note of the different literary genres of Scripture, and of the different forms of the process of inspiration which they imply. For instance, there is a broad distinction in form between the work of the prophets, receiving visions and words of the Lord, and historians and writers of letters. Yet the same Spirit uniquely inspired them all. God used the knowledge, experience and cultural background of the authors (though his revelation constantly transcended these), and in each case the result was the same, namely God’s Word through human words.

B. Form and Meaning

Every communication has both a meaning (what we want to say) and a form (how we say it). The two—form and meaning—always belong together, in the Bible as well as in other books and utterances. How then should a message be translated from one language into another?

A literal translation of the form (“formal correspondence”) may conceal or distort the meaning. In such cases, the better way is to find in the other language an expression which makes an equivalent impact on the hearers now as did the original. This may involve changing the form in order to preserve the meaning. This is called “dynamic equivalence.” Consider, for example, the RSV translation of Rom. 1:17, which states that in the gospel “the righteousness of God is revealed through faith for faith.” This gives a word-for-word rendering of the original Greek, that is, a “formal correspondence” translation. But it leaves the meaning of’ the Greek words “righteousness” and “from faith to faith” unclear. A translation such as TEV—”the gospel reveals how God puts people right with himself: it is through faith from beginning to end”—abandons the principle of one-to-one correspondence between Greek and English words; but it expresses the meaning of the original sentence more adequately. The attempt to produce such a “dynamic equivalence” translation may well bring the translator to a deeper understanding of Scripture, as well as make the text more meaningful to people of another language.

Some of the biblical forms (words, images, metaphors) should be retained, however, because they are important recurring symbols in Scripture (e.g., cross, lamb, or cup). While retaining the form, the translators will try to bring out the meaning. For example, in the TEV rendering of Mark 14:36—”take this cup of suffering away from me”—the form (i.e., the “cup” image) is retained, but the words “of suffering” are added to clarify the meaning.

Writing in Greek, the New Testament authors used words that had a long history in the secular world, but they invested them with Christian meanings, as when John referred to Jesus as “the Logos.” It was a perilous procedure, because “logos” had a wide variety of meanings in Greek literature and philosophy, and non-Christian associations doubtlessly clung to the word. So John set the title within a teaching context. affirming that the Logos was in the beginning, was with God, was God, was the agent of creation, was the light and life of men, and became a human being (John 1: 1-14). Similarly, some Indian Christians have taken the risk of borrowing the Sanskrit word “avatar” (descent), used in Hinduism for the so-called “incarnations” of Vishnu, and applied it, with careful explanatory safeguards, to the unique incarnation of God in Jesus Christ. But others have refused to do so, on the ground that no safeguards are adequate to prevent misinterpretation.

C. The Normative Nature of Scripture

The Lausanne Covenant declares that Scripture is “without error in all that it affirms” (para. 2). This lays upon us the serious exegetical task of discerning exactly what Scripture is affirming. The essential meaning of the biblical message must at all costs be retained. Though some of the original forms in which this meaning was expressed may be changed for the sake of cross-cultural communication, we believe that they too have a certain normative quality. For God himself chose them as wholly appropriate vehicles of his revelation. So each fresh formulation and explanation in every generation and culture must be checked for faithfulness by referring back to the original.

D. The Cultural Conditioning of Scripture

We have not been able to devote as much time as we would have liked to the problem of the cultural conditioning of Scripture. We are agreed that some biblical commands (e.g., regarding the veiling of women in public and washing one another’s feet) refer to cultural customs now obsolete in many parts of the world. Faced by such texts, we believe the right response is neither a slavishly literal obedience nor an irresponsible disregard, but rather first a critical discernment of the text’s inner meaning and then a translation of it into our own culture. For example, the inner meaning of the command to wash each other’s feet is that mutual love must express itself in humble service. So in some cultures we may clean each other’s shoes instead. We are clear that the purpose of such “cultural transposition” is not to avoid obedience but rather to make it contemporary and authentic.

The controversial question of the status of women was not debated at our Consultation. But we acknowledge the need to search for an understanding which attempts with integrity to do justice to all the biblical teaching, and which sees the relations between men and women as being both rooted in the created order and at the same time wonderfully transformed by the new order which Jesus introduced.

E. The Continuing Work of the Holy Spirit

Does our emphasis on the finality and permanent normativeness of Scripture mean that we think the Holy Spirit has now ceased to operate? No, indeed not. But the nature of his teaching ministry has changed. We believe that his work of “inspiration” is done, in the sense that the canon of Scripture is closed, but that his work of “illumination” continues both in every conversion (e.g., 2 Cor. 4:6) and in the life of the Christian and the church. So we need constantly to pray that he will enlighten the eyes of our hearts so that we may know the fullness of God’s purpose for us (Eph. 1:17ff) and may be not timorous but courageous in making decisions and undertaking fresh tasks today.

We have been made aware that the experience of the Holy Spirit revealing the application of God’s truth to personal and church life is often less vivid than it should be; we all need a more sensitive openness at this point.

Questions for Discussion 

  1. The commands of Genesis 1:26-28 are sometimes referred to as “the cultural mandate” which God gave to mankind. How responsibly is it being fulfilled today?
  2. In the light of the definition of culture in Section 2, what are the main distinctive elements of your own culture?
  3. If you know two languages, make up a sentence in one and then try to find a “dynamic equivalence” translation of it into the other.
  4. Give other examples of “cultural transposition” (see 3d), which preserve the biblical text’s “inner meaning” but transpose it into your own culture.

 

4. Understanding God’s Word Today

The cultural factor is present not only in God’s self-revelation in Scripture, but also in our interpretation of it. To this subject we now turn. All Christians are concerned to understand God’s Word, but there are different ways of trying to do so.

A. Traditional Approaches

The commonest way is to come straight to the words of the biblical text, and to study them without any awareness that the writer’s cultural context differs from the reader’s. The reader interprets the text as if it had been written in his own language, culture and time.

We recognize that much Scripture can be read and understood in this way, especially if the translation is good. For God intended his word for ordinary people; it is not to be regarded as the preserve of scholars; the central truths of salvation are plain for all to see; Scripture is “useful for teaching the truth, rebuking error, correcting faults, and giving instruction for right living” (2 Tim. 3:16, TEV); and the Holy Spirit has been given to be our teacher.

The weakness of this “popular” approach, however, is that it does not seek first to understand the text in its original context; and, therefore, it runs the risk of missing the real meaning God intends and of substituting another.

A second approach takes with due seriousness the original historical and cultural context. lt seeks also to discover what the text meant in its original language, and how it relates to the rest of Scripture. All this is an essential discipline because God spoke his word to a particular people in a particular context and time. So our understanding of God’s message will grow when we probe deeply into these matters.

The weakness of this “historical” approach, however, is that it fails to consider what Scripture may be saying to the contemporary reader. It stops short at the meaning of the Bible in its own time and culture. It is thus liable to analyse the text without applying it, and to acquire academic knowledge without obedience. The interpreter may also tend to exaggerate the possibility of complete objectivity and ignore his or her own cultural presuppositions.

B. The Contextual Approach

A third approach begins by combining the positive elements of both the “popular” and the “historical” approaches. From the “historical” it takes the necessity of studying the original context and language, and from the “popular” the necessity of listening to God’s Word and obeying it. But it goes further than this. It takes seriously the cultural context of the contemporary readers as well as of the biblical text, and recognizes that a dialogue must develop between the two.

It is the need for this dynamic interplay between text and interpreters which we wish to emphasize. Today’s readers cannot come to the text in a personal vacuum, and should not try to. Instead, they should come with an awareness of concerns stemming from their cultural background, personal situation, and responsibility to others. These concerns will influence the questions which are put to the Scriptures. What is received back, however, will not be answers only, but more questions. As we address Scripture, Scripture addresses us. We find that our culturally conditioned presuppositions are being challenged and our questions corrected. In fact, we are compelled to reformulate our previous questions and to ask fresh ones. So the living interaction proceeds.

In this process of interaction our knowledge of God and our response to his will are continuously being deepened. The more we come to know him, the greater our responsibility becomes to obey him in our own situation, and the more we respond obediently, the more he makes himself known.

It is this continuous growth in knowledge, love and obedience which is the purpose and profit of the “contextual” approach. Out of the context in which his word was originally given, we hear God speaking to us in our contemporary context, and we find it a transforming experience. This process is a kind of upward spiral in which Scripture remains always central and normative.

C. The Learning Community

We wish to emphasize that the task of understanding the Scriptures belongs not just to individuals but to the whole Christian community, seen as both a contemporary and a historical fellowship.

There are many ways in which the local or regional church can come to discern God’s will in its own culture today. Christ still appoints pastors and teachers in his church. And in answer to expectant prayer he speaks to his people, especially through the preaching of his word in the context of worship. In addition, there is a place for “teaching and admonishing one another” (Col. 3:16) both in group Bible studies and in consulting sister churches, as well as for the quiet listening to the voice of God in the Scriptures, which is an indispensable element in the believer’s Christian life.

The church is also a historical fellowship and has received from the past a rich inheritance of Christian theology, liturgy and devotion. No group of believers can disregard this heritage without risking spiritual impoverishment. At the same time, this tradition must not be received uncritically, whether it comes in the form of a set of denominational distinctives or in any other way, but rather be tested by the Scripture it claims to expound. Nor must it be imposed on any church, but rather be made available to those who can use it as a valuable resource material, as a counterbalance to the spirit of independence, and as a link with the universal church.

Thus the Holy Spirit instructs his people through a variety of teachers of both the past and the present. We need each other. It is only “with all the saints” that we can begin to comprehend the full dimensions of God’s love (Eph. 3:18,19). The Spirit “illumines the minds of God’s people in every culture to perceive its (that is, the Scripture’s) truth freshly through their own eyes and thus discloses to the whole church ever more of the many coloured wisdom of God” (Lausanne Covenant, para. 2, echoing Eph. 3: 10).

D. The Silences of Scripture

We have also considered the problem of Scripture silences, that is, those areas of doctrine and ethics on which the Bible has nothing explicit to say. Written in the ancient Jewish and Graeco-Roman world, Scripture does not address itself directly, for example, to Hinduism, Buddhism, or Islam today, or to Marxist socio-economic theory, or modern technology. Nevertheless, we believe it is right for the church guided by the Holy Spirit to search the Scriptures for precedents and principles which will enable it to develop the mind of the Lord Christ and so be able to make authentically Christian decisions. This process will go on most fruitfully within the believing community as it worships God and engages in active obedience in the world. We repeat that Christian obedience is as much a prelude to understanding as a consequence of it.

Questions for Discussion 

  1. Can you recall any examples of how either of the two “traditional approaches” to Bible reading had led you astray?
  2. Choose a well-known text like Matthew 6:24-34 (anxiety and ambition) or Luke 10:25-38 (the Good Samaritan and use the “contextual approach” in studying it. Let a dialogue develop between you and the text, as you question it and it questions you. Write down the stages of the interaction.
  3. Read Sections 3e and 4c, and then discuss practical ways of seeking the guidance of the Holy Spirit today.

 

5. The Content and Communication of the Gospel

Having thought about God’s communication of the gospel to us in Scripture, we now come to the very heart of our concern, our responsibility to communicate it to others, that is, to evangelize. But before we consider the communication of the gospel, we have to consider the content of the gospel which is to be communicated. For “to evangelize is to spread the good news—” (Lausanne Covenant, para. 4). Therefore there can be no evangelism without the evangel.

A. The Bible and the Gospel

The gospel is to be found in the Bible. In fact, there is a sense in which the whole Bible is gospel, from Genesis to Revelation. For its overriding purpose throughout is to bear witness to Christ, to proclaim the good news that he is lifegiver and Lord, and to persuade people to trust in him (e.g., John 5:39,40; 20:31; 2 Tim. 3:15).

The Bible proclaims the gospel story in many forms. The gospel is like a multi-faceted diamond, with different aspects that appeal to different people in different cultures. It has depths we have not fathomed. It defies every attempt to reduce it to a neat formulation.

B. The Heart of the Gospel

Nevertheless, it is important to identify what is at the heart of the gospel. We recognize as central the themes of God as Creator, the universality of sin, Jesus Christ as Son of God, Lord of all, and Saviour through his atoning death and risen life, the necessity of conversion, the coming of the Holy Spirit and his transforming power, the fellowship and mission of the Christian church, and the hope of Christ’s return.

While these are basic elements of the gospel, it is necessary to add that no theological statement is culture-free. Therefore, all theological formulations must be judged by the Bible itself, which stands above them all. Their value must be judged by their faithfulness to it as well as by the relevance with which they apply its message to their own culture.

In our desire to communicate the gospel effectively, we are often made aware of those elements in it which people dislike. For example, the cross has always been both an offense to the proud and folly to the wise. But Paul did not on that account eliminate it from his message. On the contrary, he continued to proclaim it, with faithfulness and at the risk of persecution, confident that Christ crucified is the wisdom and the power of God. We too, although concerned to contextualize our message and remove from it all unnecessary offense, must resist the temptation to accommodate it to human pride or prejudice. It has been given to us. Our responsibility is not to edit it but to proclaim it.

C. Cultural Barriers to the Communication of the Gospel

No Christian witness can hope to communicate the gospel if he or she ignores the cultural factor. This is particularly true in the case of missionaries. For they are themselves the product of one culture and go to people who are the products of another. So inevitably they are involved in cross-cultural communication, with all its exciting challenge and exacting demand. Two main problems face them.

Sometimes people resist the gospel not because they think it false but because they perceive it as a threat to their culture, especially the fabric of their society, and their national or tribal solidarity. To some extent this cannot be avoided. Jesus Christ is a disturber as well as a peacemaker. He is Lord, and demands our total allegiance. Thus, some first-century Jews saw the gospel as undermining Judaism and accused Paul of “teaching men everywhere against the people, the law, and this place,” i.e., the temple (Acts 21:28). Similarly, some first-century Romans feared for the stability of the state, since in their view the Christian missionaries, by saying that “there is another King, Jesus,” were being disloyal to Caesar and advocating customs which it was not lawful for Romans to practise (Acts 16:21; 17:7). Still today Jesus challenges many of the cherished beliefs and customs of every culture and society.

At the same time, there are features of every culture which are not incompatible with the lordship of Christ, and which therefore need not be threatened or discarded, but rather preserved and transformed. Messengers of the gospel need to develop a deep understanding of the local culture, and a genuine appreciation of it. Only then will they be able to perceive whether the resistance is to some unavoidable challenge of Jesus Christ or to some threat to the culture which, whether imaginary or real, is not necessary.

The other problem is that the gospel is often presented to people in alien cultural forms. Then the missionaries are resented and their message rejected because their work is seen not as an attempt to evangelize but as an attempt to impose their own customs and way of life. Where missionaries bring with them foreign ways of thinking and behaving, or attitudes of racial superiority, paternalism, or preoccupation with material things, effective communication will be precluded.

Sometimes these two cultural blunders are committed together, and messengers of the gospel are guilty of a cultural imperialism which both undermines the local culture unnecessarily and seeks to impose an alien culture instead. Some of the missionaries who accompanied the Catholic conquistadores of Latin America and the Protestant colonizers of Africa and Asia are historical examples of this double mistake. By contrast, the apostle Paul remains the supreme example of one whom Jesus Christ first stripped of pride in his own cultural privileges (Phil. 3:4-9) and then taught to adapt to the cultures of others, making himself their slave and becoming “all things to all men” in order by all means to save some (I Cor. 9:19-23).

D. Cultural Sensitivity in Communicating the Gospel

Sensitive cross-cultural witnesses will not arrive at their sphere of service with a pre-packaged gospel. They must have a clear grasp of the “given” truth of the gospel. But they will fail to communicate successfully if they try to impose this on people without reference to their own cultural situation and that of the people to whom they go. It is only by active, loving engagement with the local people, thinking in their thought patterns, understanding their world-view, listening to their questions, and feeling their burdens, that the whole believing community (of which the missionary is a part) will be able to respond to their need. By common prayer, thought and heartsearching, in dependence on the Holy Spirit, expatriate and local believers may learn together how to present Christ and contextualize the gospel with an equal degree of faithfulness and relevance. We are not claiming that it will be easy, although some Third World cultures have a natural affinity to biblical culture. But we believe that fresh creative understandings do emerge when the Spirit-led believing community is listening and reacting sensitively to both the truth of Scripture and the needs of the world.

E. Christian Witness in the Islamic World

Concern was expressed that insufficient attention had been given at our Consultation to the distinctive problems of the Christian mission in the Islamic world, though there are approximately 600 million Muslims today. On the one hand, a resurgence of Islamic faith and mission is taking place in many lands; on the other hand, there is a new openness to the Gospel in a number of communities which are weakening their ties to traditional Islamic culture.

There is a need to recognize the distinctive features of Islam which provide a unique opportunity for Christian witness. Although there are in Islam elements which are incompatible with the gospel, there are also elements with a degree of what has been called “convertibility.” For instance, our Christian understanding of God, expressed in Luther’s great cry related to justification, “Let God be God,” might well serve as an inclusive definition of Islam. The Islamic faith in divine unity, the emphasis on man’s obligation to render God a right worship, and the utter rejection of idolatry could also be regarded as being in line with God’s purpose for human life as revealed in Jesus Christ. Contemporary Christian witnesses should learn humbly and expectantly to identify, appreciate and illuminate these and other values. They should also wrestle for the transformation—and, where possible, integration—of all that is relevant in Islamic worship, prayer, fasting, art, architecture, and calligraphy.

All this proceeds only within a realistic appreciation of the present situation of the Islamic countries characterized by technological development and secularization. The social liabilities of new wealth and traditional poverty, the tensions of political independence, and the tragic Palestinian dispersion and frustration—all of these afford areas of relevant Christian witness. The last has given birth to much passionate poetry, one note in which is the paradigm of the suffering Jesus. These and other elements call for a new Christian sensitivity and a real awareness of the habits of introversion under which the church has for so long laboured in the Middle East. Elsewhere, not least in sub-Sahara Africa, attitudes are more flexible and possibilities more fluid.

In order to fulfill more adequately the missionary challenge, fresh attempts are needed to develop ways of association of believers and seekers, if need be outside the traditional church forms. The crux of a lively, evangelizing sense of responsibility towards Muslims will always be the quality of Christian personal and corporate discipleship and the constraining love of Christ.

F. An Expectation of Results

Messengers of the gospel who have proved in their own experience that it is “the power of God for salvation” (Rom. 1:16) rightly expect it to be so in the experience of others also. We confess that sometimes, just as a Gentile centurion’s faith put to shame the unbelief of Israel in Jesus’ day (Matt. 8:10), so today the believing expectancy of Christians in other cultures sometimes shows up the missionary’s lack of faith. So we remind ourselves of God’s promises through Abraham’s posterity to bless all the families of the earth and through the gospel to save those who believe (Gen. 12:1-4; 1 Cor. 1:21). It is on the basis of these and many other promises that we remind all messengers of the gospel, including ourselves, to look to God to save people and to build his church.

At the same time, we do not forget our Lord’s warnings of opposition and suffering. Human hearts are hard. People do not always embrace the gospel, even when the communication is blameless in technique and the communicator in character. Our Lord himself was fully at home in the culture in which he preached, yet he and his message were despised and rejected, and his Parable of the Sower seems to warn us that most of the good seed we sow will not bear fruit. There is a mystery here we cannot fathom. “The Spirit blows where he wills” (John 3:8). While seeking to communicate the gospel with care, faithfulness and zeal, we leave the results to God in humility.

Questions for Discussion 

  1. In Section 5 a and b the Report refuses to give a “neat formulationof the gospel, but identifies its “heart.” Would you want to add to these “central themes,” or subtract from them, or amplify them?
  2. Clarify the “two cultural blunders” of 5c. Can you think of examples? How can such mistakes be avoided?
  3. Think of the cultural situation of the people you are wanting to win for Christ. What would “cultural sensitivity” mean in your case?

 

6. Wanted: Humble Messengers of the Gospel!

We believe that the principal key to persuasive Christian communication is to be found in the communicators themselves and what kind of people they are. It should go without saying that they need to be people of Christian faith, love, and holiness. That is, they must have a personal and growing experience of the transforming power of the Holy Spirit, so that the image of Jesus Christ is ever more clearly seen in their character and attitudes.

Above all else we desire to see in them, and specially in ourselves, “the meekness and gentleness of Christ” (2 Cor. 10:1), in other words, the humble sensitivity of Christ’s love. So important do we believe this to be that we are devoting the whole of this section of our Report to it. Moreover, since, we have no wish to point the finger at anybody but ourselves, we shall use the first person plural throughout. First, we give an analysis of Christian humility in a missionary situation, and secondly, we turn to the Incarnation of God in Jesus Christ as the model we desire by his grace to follow.

A. An Analysis of Missionary Humility

First, there is the humility to acknowledge the problem which culture presents, and not to avoid or over-simplify it. As we have seen, different cultures have strongly influenced the biblical revelation, ourselves, and the people to whom we go. As a result, we have several personal limitations in communicating the gospel. For we are prisoners (consciously or unconsciously) of our own culture, and our grasp of the cultures both of the Bible and of the country in which we serve is very imperfect. It is the interaction between all these cultures which constitutes the problem of communication; it humbles all who wrestle with it.

Secondly, there is the humility to take the trouble to understand and appreciate the culture of those to whom we go. It is this desire which leads naturally into that true dialogue “whose purpose is to listen sensitively in order to understand” (Lausanne Covenant, para. 4). We repent of the ignorance which assumes that we have all the answers and that our only role is to teach. We have very much to learn. We repent also of judgmental attitudes. We know we should never condemn or despise another culture, but rather respect it. We advocate neither the arrogance which imposes our culture on others, nor the syncretism which mixes the gospel with cultural elements incompatible with it, but rather a humble sharing of the good news—made possible by the mutual respect of a genuine friendship.

Thirdly, there is the humility to begin our communication where people actually are and not where we would like them to be. This is what we see Jesus doing, and we desire to follow his example. Too often we have ignored people’s fears and frustrations, their pains and preoccupations, and their hunger, poverty, deprivation or oppression, in fact their “felt needs,” and have been too slow to rejoice or to weep with them. We acknowledge that these “felt needs” may sometimes be symptoms of deeper needs which are not immediately felt or recognized by the people. A doctor does not necessarily accept a patient’s self-diagnosis. Nevertheless, we see the need to begin where people are, but not to stop there. We accept our responsibility gently and patiently to lead them on to see themselves, as we see ourselves, as rebels to whom the gospel directly speaks with a message of pardon and hope. To begin where people are not is to share an irrelevant message; to stay where people are and never lead them on to the fulness of God’s good news, is to share a truncated gospel. The humble sensitivity of love will avoid both errors.

Fourthly, there is the humility to recognize that even the most gifted, dedicated and experienced missionary can seldom communicate the gospel in another language or culture as effectively as a trained local Christian. This fact has been acknowledged in recent years by the Bible Societies, whose policy has changed from publishing translations by missionaries (with help from local people) to training mother-tongue specialists to do the translating. Only local Christians can answer the questions, “God, how would you say this in our language?” and “God, what will obedience to you mean in our culture?” Therefore, whether we are translating the Bible or communicating the gospel, local Christians are indispensable. It is they who must assume the responsibility to contextualize the gospel in their own languages and cultures. Would-be cross-cultural witnesses are not on that account necessarily superfluous; but we shall be welcome only if we are humble enough to see good communication as a team enterprise, in which all believers collaborate as partners.

Fifthly, there is the humility to trust in the Holy Spirit of God, who is always the chief communicator, who alone opens the eyes of the blind and brings people to new birth. “Without his witness, ours is futile” (Lausanne Covenant, para. 14).

B. The Incarnation as a Model for Christian Witness

We have met for our Consultation within a few days of Christmas, which might be called the most spectacular instance of cultural identification in the history of mankind, since by his Incarnation the Son became a first century Galilean Jew.

We have also remembered that Jesus intended his people’s mission in the world to be modelled on his own. “As the Father has sent me, even so I send you,” he said (John 20:21; cf. 17:18). We have asked ourselves, therefore, about the implications of the Incarnation for all of us. The question is of special concern to cross-cultural witnesses, whatever country they go to, although we have thought particularly of those from the West who serve in the Third World.

Meditating on Philippians 2, we have seen that the self-humbling of Christ began in his mind: “he did not count equality with God a thing to be grasped.” So we are commanded to let his mind be in us, and in humility of mind to “count” others better or more important than ourselves. This mind” or “perspective” of Christ is a recognition of the infinite worth of human beings and of the privilege it is to serve them. Those witnesses who have the mind of Christ will have a profound respect for the people they serve, and for their cultures.

Two verbs then indicate the action to which the mind of Christ led him: “he emptied himself … he humbled himself…” The first speaks of sacrifice (what he renounced) and the second of service, even slavery (how he identified himself with us and put himself at our disposal). We have tried to think what these two actions meant for him, and might mean for cross-cultural witnesses.

We began with his renunciation. First, the renunciation of status. “Mild he laid his glory by,” we have been singing at Christmas. Because we cannot conceive what his eternal glory was like, it is impossible to grasp the greatness of his self-emptying. But certainly he surrendered the rights, privileges, and powers which he enjoyed as God’s Son. “Status” and “status symbols” mean much in the modern world, but are incongruous in missionaries. We believe that wherever missionaries are they should not be in control or work alone, but always with—and preferably under—local Christians who can advise and even direct them. And whatever the missionaries’ responsibility may be they should express attitudes “not of domination but of service” (Lausanne Covenant, para. 11).

Next the renunciation of independence. We have looked at Jesus—asking a Samaritan woman for water, living in other people’s homes and on other people’s money because he had none of his own, being lent a boat, a donkey, an upper room, and even being buried in a borrowed tomb. Similarly, cross-cultural messengers, especially during their first years of service, need to learn dependence on others.

Thirdly, the renunciation of immunity. Jesus exposed himself to temptation, sorrow, limitation, economic need, and pain. So the missionary should expect to become vulnerable to new temptations, dangers and diseases, a strange climate, an unaccustomed loneliness, and possibly death.

Turning from the theme of renunciation to that of identification, we have marvelled afresh at the completeness of our Saviour’s identification with us, particularly as this is taught in the Letter to the Hebrews. He shared our “flesh and blood,” was tempted as we are, learned obedience through his sufferings and tasted death for us (Heb. 2:14-18; 4:15; 5:8). During his public ministry Jesus befriended the poor and the powerless, healed the sick, fed the hungry, touched untouchables, and risked his reputation by associating with those whom society rejected.

The extent to which we identify ourselves with the people to whom we go is a matter of controversy. Certainly it must include mastering their language, immersing ourselves in their culture, learning to think as they think, feel as they feel, do as they do. At the socio-economic level we do not believe that we should “go native,” principally because a foreigner’s attempt to do this may not be seen as authentic but as play-acting. But neither do we think there should be a conspicuous disparity between our life style and that of the people around us. In between these extremes, we see the possibility of developing a standard of living which expresses the kind of love which cares and shares, and which finds it natural to exchange hospitality with others on a basis of reciprocity, without embarrassment. A searching test of identification is how far we feel that we belong to the people, and—still more—how far they feel that we belong to them. Do we participate naturally in days of national or tribal thanksgiving or sorrow? Do we groan with them in the oppression which they suffer and join them in their quest for justice and freedom? If the country is struck by earthquake or engulfed in civil war, is our instinct to stay and suffer with the people we love, or to fly home?

Although Jesus identified himself completely with us, he did not lose his own identity. He remained himself. “He came down from heaven … and was made man” (Nicene Creed); yet in becoming one of us he did not cease to be God. Just so, “Christ’s evangelists must humbly seek to empty themselves of all but their personal authenticity” (Lausanne Covenant, para. 10). The Incarnation teaches identification without loss of identity. We believe that true self-sacrifice leads to true self-discovery. In humble service there is abundant joy.

Questions for Discussion

  1. If the main key to communication lies in the communicators, what sort of people should they be?
  2. Give your own analysis of the humility which all Christian witnesses should have. Where would you put your emphasis?
  3. Since the Incarnation involved both “renunciation” and “identification,” it was obviously very costly for Jesus. What would be the cost of “incarnation evangelism” today?

 

7. Conversion and Culture

We have thought of the relations between conversion and culture in two ways. First, what effect does conversion have on the cultural situation of converts, the ways they think and act, and their attitudes to their social environment? Secondly, what effect has our culture had on our own understanding of conversion? Both questions are important. But we want to say at once that elements in our traditional evangelical view of conversion are more cultural than biblical and need to be challenged. Too often we have thought of conversion as a crisis, instead of as a process as well; or we have viewed conversion as a largely private experience, forgetting its consequent public and social responsibilities.

A. The Radical Nature of Conversion

We are convinced that the radical nature of conversion to Jesus Christ needs to be reaffirmed in the contemporary church. For we are always in danger of trivializing it, as if it were no more than a surface change, and a self-reformation at that. But the New Testament authors write of it as the outward expression of a regeneration or new birth by God’s Spirit, a recreation, and resurrection from spiritual death. The concept of resurrection seems to be particularly important. For the resurrection of Jesus Christ from the dead was the beginning of the new creation of God, and by God’s grace through union with Christ we have shared in this resurrection. We have therefore entered the new age and have already tasted its powers and its joys. This is the eschatological dimension of Christian conversion. Conversion is an integral part of the Great Renewal which God has begun, and which will be brought to a triumphant climax when Christ comes in his glory.

Conversion involves as well a break with the past so complete that it is spoken of in terms of death. We have been crucified with Christ. Through his cross we have died to the godless world, its outlook, and its standards. We have also “put off” like a soiled garment the old Adam, our former and fallen humanity. And Jesus warned us that this turning away from the past may involve painful sacrifices, even the loss of family and possessions (e.g., Lk. 14:25ff).

It is vital to keep together these negative and positive aspects of conversion, the death and the resurrection, the putting off of the old and the putting on of the new. For we who died are alive again, but alive now with a new life lived in, for, and under Christ.

B. The Lordship of Jesus Christ

We are clear that the fundamental meaning of conversion is a change of allegiance. Other gods and lords—idolatries every one—previously ruled over us. But now Jesus Christ is Lord. The governing principle of the converted life is that it is lived under the lordship of Christ or (for it comes to the same thing) in the Kingdom of God. His authority over us is total. So this new and liberating allegiance leads inevitably to a reappraisal of every aspect of our lives and in particular of our world-view, our behaviour, and our relationships.

First, our world-view. We are agreed that the heart of every culture is a “religion” of some kind, even if it is an irreligious religion like Marxism. “Culture is religion made visible” (J. H. Bavinck). And “religion” is a whole cluster of basic beliefs and values, which is the reason why for our purposes we are using “world-view” as an equivalent expression. True conversion to Christ is bound, therefore, to strike at the heart of our cultural inheritance. Jesus Christ insists on dislodging from the centre of our world whatever idol previously reigned there, and occupying the throne himself. This is the radical change of allegiance which constitutes conversion, or at least its beginning. Then once Christ has taken his rightful place, everything else starts shifting. The shock waves flow from the centre to the circumference. The convert has to rethink his or her fundamental convictions. This is metanoia, “repentance” viewed as a change of mind, the replacement of “the mind of the flesh” by “the mind of Christ.” Of course, the development of an integrated Christian world-view may take a lifetime, but it is there in essence from the start. If it does grow, the explosive consequences cannot be predicted.

Secondly, our behaviour. The lordship of Jesus challenges our moral standards and whole ethical life style. Strictly speaking, this is not “repentance” but rather the “fruit that befits repentance” (Matt. 3:8), the change of conduct which issues from a change of outlook. Both our minds and our wills must submit to the obedience of Christ (cf. 2 Cor. 10:5; Matt. 11:29,30; John 13:13).

Listening to case studies of conversion we have been impressed by the primacy of love in the new convert’s experience. Conversion delivers both from the inversion which is too preoccupied with self to bother about other people and from the fatalism which considers it impossible to help them. Conversion is spurious if it does not liberate us to love.

Thirdly, our relationships. Although the convert should do his utmost to avoid a break with nation, tribe and family, sometimes painful conflicts arise. It is clear also that conversion involves a transfer from one community to another, that is, from fallen humanity to God’s new humanity. It happened from the very beginning on the Day of Pentecost: “Save yourselves from this crooked generation,” Peter appealed. So those who received his message were baptized into the new society, devoted themselves to the new fellowship, and found that the Lord continued to add to their numbers daily (Acts 2:40-47). At the same time, their “transfer” from one group to another meant rather that they were spiritually distinct than that they were socially segregated. They did not abandon the world. On the contrary, they gained a new commitment to it, and went out into it to witness and to serve.

All of us should cherish great expectations of such radical conversions in our day, involving converts in a new mind, a new way of life, a new community, and a new mission, all under the lordship of Christ. Yet now we feel the need to make several qualifications.

C. The Convert and His Culture

Conversion should not “de-culturize” a convert. True, as we have seen, the Lord Jesus now holds his or her allegiance, and everything in the cultural context must come under his Lord’s scrutiny. This applies to every culture, not just to those of Hindu, Buddhist, Muslim, or animistic cultures but also to the increasingly materialistic culture of the West. The critique may lead to a collision, as elements of the culture come under the judgement of Christ and have to be rejected. At this point, on the rebound, the convert may try to adopt the evangelist’s culture instead; the attempt should be firmly but gently resisted.

The convert should be encouraged to see his or her relation to the past as a combination of rupture and continuity. However much new converts feel they need to renounce for the sake of Christ, they are still the same people with the same heritage and the same family. “‘Conversion does not unmake; it remakes.” It is always tragic, though in some situations it is unavoidable, when a person’s conversion to Christ is interpreted by others as treachery to his or her own cultural origins. If possible, in spite of the conflicts with their own culture, new converts should seek to identify with their culture’s joys, hopes, pains, and struggles.

Case histories show that converts often pass through three stages: (1) “rejection” (when they see themselves as “new persons in Christ” and repudiate everything associated with their past); (2) “accommodation” (when they discover their ethnic and cultural heritage, with the temptation to compromise the new-found Christian faith in relation to their heritage); and (3) “the re-establishment of identity” (when either the rejection of the past or the accommodation to it may increase, or preferably, they may grow into a balanced self-awareness in Christ and in culture).

D. The Power Encounter

“Jesus is Lord” means more than that he is Lord of the individual convert’s world-view, standards and relationships, and more even than that he is Lord of culture. It means that he is Lord of the powers, having been exalted by the Father to universal sovereignty, principalities and powers having been made subject to him (I Peter. 3:22). A number of us, especially those from Asia, Africa, and Latin America, have spoken both of the reality of evil powers and of the necessity to demonstrate the supremacy of Jesus over them. For conversion involves a power encounter. People give their allegiance to Christ when they see that his power is superior to magic and voodoo, the curses and blessings of witch doctors, and the malevolence of evil spirits, and that his salvation is a real liberation from the power of evil and death.

Of course, some are questioning today whether a belief in spirits is compatible with our modern scientific understanding of the universe. We wish to affirm, therefore, against the mechanistic myth on which the typical Western world-view rests, the reality of demonic intelligences which are concerned by all means, overt and covert, to discredit Jesus Christ and keep people from coming to him. We think it vital in evangelism in all cultures to teach the reality and hostility of demonic powers, and to proclaim that God has exalted Christ as Lord of all and that Christ, who really does possess all power, however we may fail to acknowledge this, can (as we proclaim him) break through any world-view in any mind to make his lordship known and bring about a radical change of heart and outlook.

We wish to emphasize that the power belongs to Christ. Power in human hands is always dangerous. We have called to mind the recurring theme of Paul’s two letters to the Corinthians—that God’s power, which is clearly seen in the cross of Christ, operates through human weakness (e.g., I Cor. 1:18-2:5; 2 Cor. 4:7; 12:9,10). Worldly people worship power; Christians who have it know its perils. It is better to be weak, for then we are strong. We specially honour the Christian martyrs of recent days (e.g., in East Africa) who have renounced the way of power, and followed the way of the cross.

E. Individual and Group Conversions

Conversion should not be conceived as being invariably and only an individual experience, although that has been the pattern of Western expectation for many years. On the contrary, the covenant theme of the Old Testament and the household baptisms of the New should lead us to desire, work for, and expect both family and group conversions. Much important research has been undertaken in recent years into “people movements” from both theological and sociological perspectives. Theologically, we recognize the biblical emphasis on the solidarity of each ethnos, i.e., nation or people. Sociologically, we recognize that each society is composed of a variety of subgroups, subcultures or homogeneous units. It is evident that people receive the gospel most readily when it is presented to them in a manner which is appropriate—and not alien—to their culture, and when they can respond to it with and among their own people. Different societies have different procedures for making group decisions, e.g., by consensus, by the head of the family, or by a group of elders. We recognize the validity of the corporate dimension of conversion as part of the total process, as well as the necessity for each member of the group ultimately to share in it personally.

F. Is Conversion Sudden or Gradual?

Conversion is often more gradual than traditional evangelical teaching has allowed. True, this may be only a dispute about words. Justification and regeneration, the one conveying a new status and the other a new life, are works of God and instantaneous, although we are not necessarily aware when they take place. Conversion, on the other hand, is our own action (moved by God’s grace) of turning to God in penitence and faith. Although it may include a conscious crisis, it is often slow and sometimes laborious. Seen against the background of the Hebrew and Greek vocabulary, conversion is in essence a turning to God, which continues as all areas of life are brought in increasingly radical ways under the lordship of Christ. Conversion involves the Christian’s complete transformation and total renewal in mind and character according to the likeness of Christ (Rom. 12:1,2).

This progress does not always take place, however. We have given some thought to the sad phenomena called “backsliding” (a quiet slipping away from Christ) and “apostasy” (an open repudiation of him). These have a variety of causes. Some people turn away from Christ when they become disenchanted with the church; others capitulate to the pressures of secularism or of their former culture. These facts challenge us both to proclaim a full gospel and to be more conscientious in nurturing converts in the faith and in training them for service.

One member of our Consultation has described his experience in terms of turning first to Christ (receiving his salvation and acknowledging his lordship), secondly to culture (rediscovering his natural origins and identity), and thirdly to the world (accepting the mission on which Christ sends him). We agree that conversion is often a complex experience, and that the biblical language of “turning” is used in different ways and contexts. At the same time, we all emphasize that personal commitment to Jesus Christ is foundational. In him alone we find salvation, new life, and personal identity. Conversion must also result in new attitudes and relationships, and lead to a responsible involvement in our church, our culture, and our world. Finally, conversion is a journey, a pilgrimage, with ever-new challenges, decisions, and returnings to the Lord as the constant point of reference, until he comes.

Questions for Discussion

  1. Distinguish between “regeneration” and “conversion” according to the New Testament.
  2. “Jesus is Lord.” What does this mean for you in your own culture? See Section 7 b and d. What are the elements of your cultural heritage which you feel (a) you must, and (b) you need not, renounce for the sake of Christ?
  3. What is sudden and what is (or may be) gradual in Christian conversion?

 

8. Church and Culture

In the process of church formation, as in the communication and reception of the gospel, the question of culture is vital. If the gospel must be contextualized, so must the church. Indeed, the sub-title of our Consultation has been “the contextualization of Word and Church in a missionary situation.”

A. Older, Traditional Approaches

During the missionary expansion of the early part of the 19th century, it was generally assumed that churches “on the mission field” would be modelled on churches “at home.” The tendency was to produce almost exact replicas. Gothic architecture, prayer book liturgies, clerical dress, musical instruments, hymns and tunes, decision-making processes, synods and committees, superintendents and archdeacons—all were exported and unimaginatively introduced into the new mission-founded churches. It should be added that these patterns were also eagerly adopted by the new Christians, determined not to be at any point behind their Western friends, whose habits and ways of worship they had been attentively watching. But all this was based on the false assumptions that the Bible gave specific instructions about such matters and that the home churches’ pattern of government, worship, ministry, and life were themselves exemplary.

In reaction to this monocultural export system, pioneer missionary thinkers like Henry Venn and Rufus Anderson in the middle of the last century and Roland Allen earlier in this century popularized the concept of “indigenous” churches, which would be “self-governing, self-supporting and self-propagating.” They argued their case well. They pointed out that the policy of the apostle Paul was to plant churches, not to found mission stations. They also added pragmatic arguments to biblical ones, namely that indigeneity was indispensable to the church’s growth in maturity and mission. Henry Venn confidently looked forward to the day when missions would hand over all responsibility to national churches, and then what he called “the euthanasia of the mission” would take place. These views gained wide acceptance and were immensely influential.

In our day, however, they are being criticized, not because of the ideal itself, but because of the way it has often been applied. Some missions, for example, have accepted the need for indigenous leadership and have then gone on to recruit and train local leaders, indoctrinating them (the word is harsh but not unfair) in Western ways of thought and procedure. These Westernized local leaders have then preserved a very Western-looking church, and the foreign orientation has persisted, only lightly cloaked by the appearance of indigeneity.

Now, therefore, a more radical concept of indigenous church life needs to be developed, by which each church may discover and express its selfhood as the body of Christ within its own culture.

B. The Dynamic Equivalence Model

Using the distinctions between “form” and “meaning,” and between “formal correspondence” and “dynamic equivalence,” which have been developed in translation theory and on which we have commented in Section 3, it is being suggested that an analogy may be drawn between Bible translation and church formation. “Formal correspondence” speaks of a slavish imitation, whether in translating a word into another language or exporting a church model to another culture. Just as a “dynamic equivalence” translation, however, seeks to convey to contemporary readers meanings equivalent to those conveyed to the original readers, by using appropriate cultural forms, so would a “dynamic equivalence” church. It would look in its culture as a good Bible translation looks in its language. It would preserve the essential meanings and functions which the New Testament predicated of the church, but would seek to express these in forms equivalent to the originals but appropriate to the local culture.

We have all found this model helpful and suggestive, and we strongly affirm the ideals it seeks to express. It rightly rejects foreign imports and imitations, and rigid structures. It rightly looks to the New Testament for the principles of church formation, rather than to either tradition or culture, and it equally rightly looks to the local culture for the appropriate forms in which these principles should be expressed. All of us (even those who see limitations in the model) share the vision which it is trying to describe.

Thus, the New Testament indicates that the church is always a worshipping community, “a holy priesthood to offer spiritual sacrifices to God through Jesus Christ” (I Pet. 2:5), but forms of worship (including the presence or absence of different kinds of liturgy, ceremony, music, colour, drama, etc.) will be developed by the church in keeping with indigenous culture. Similarly, the church is always a witnessing and a serving community, but its methods of evangelism and its programme of social involvement will vary. Again, God desires all churches to have pastoral oversight (episkope), but forms of government and ministry may differ widely, and the selection, training, ordination, service, dress, payment, and accountability of pastors will be determined by the church to accord with biblical principles and to suit the local culture.

The questions which are being asked about the “dynamic equivalence” model are whether by itself it is large enough and dynamic enough to provide all the guidance which is needed. The analogy between Bible translation and church formation is not exact. In the former the translator controls the work, and when the task is complete it is possible to make a comparison of the two texts. In the latter, however, the original to which an equivalent is being sought is not a detailed text but a series of glimpses of the early church in operation, making the comparison more difficult, and instead of a controlling translator the whole community of faith must be involved. Further, a translator aims at personal objectivity, but when the local church is seeking to relate itself appropriately to the local culture, it finds objectivity almost impossible. In many situations it is caught in “an encounter between two civilizations” (that of its own society and that of the missionaries’). Furthermore, it may have great difficulty in responding to the conflicting voices of the local community. Some clamor for change (in terms of literacy, education, technology, modern medicine, industrialization, etc.), while others insist on the conservation of the old culture and resist the arrival of a new day. It is asked whether the “dynamic equivalence” model is dynamic enough to face this kind of challenge.

The test of this or any other model for helping churches develop appropriately, is whether it can enable God’s people to capture in their hearts and minds the grand design of which their church is to be the local expression. Every model presents only a partial picture. Local churches need to rely ultimately on the dynamic pressure of the Living Lord of history. For it is he who will guide his people in every age to develop their church life in such a way as both to obey the instructions he has given in Scripture and to reflect the good elements of their local culture.

C. The Freedom of the Church

If each church is to develop creatively in such a way as to find and express itself, it must be free to do so. This is its inalienable right. For each church is God’s church. United to Christ, it is a dwelling place of God through his Spirit (Eph. 2:22). Some missions and missionaries have been slow to recognize this, and to accept its implications in the direction of indigenous forms and an every-member ministry. This is one of the many causes which have led to the formation of Independent Churches, notably in Africa, which are seeking new ways of self-expression in terms of local culture.

Although local church leaders have also sometimes impeded indigenous development, the chief blame lies elsewhere. It would not be fair to generalize. The situation has always been diverse. In earlier generations there were missions which never manifested a spirit of domination. In this century some churches have sprung up which have never been under missionary control, having enjoyed self-government from the start. In other cases missions have entirely surrendered their former power, so that some mission-founded churches are now fully autonomous, and many missions now work in genuine partnership with churches.

Yet this is not the whole picture. Other churches are still almost completely inhibited from developing their own identity and programme by policies laid down from afar, by the introduction and continuation of foreign traditions, by the use of expatriate leadership, by alien decision-making processes, and especially by the manipulative use of money. Those who maintain such control may be genuinely unaware of the way in which their actions are regarded and experienced at the other end. They may be felt by the churches concerned to be a tyranny. The fact that this is neither intended nor realized illustrates perfectly how all of us (whether we know it or not) are involved in the culture which has made us what we are. We strongly oppose such “foreignness,” wherever it exists, as a serious obstacle to maturity and mission, and a quenching of the Holy Spirit of God.

It was in protest against the continuance of foreign control that a few years ago the call was made to withdraw all missionaries. In this debate some of us want to avoid the word “moratorium” because it has become an emotive term and sometimes betrays a resentment against the very concept of “missionaries.” Others of us wish to retain the word in order to emphasize the truth it expresses. To us it means not a rejection of missionary personnel and money in themselves, but only of their misuse in such a way as to suffocate local initiative. We all agree with the statement of the Lausanne Covenant that “a reduction of foreign missionaries and money … may sometimes be necessary to facilitate the national church’s growth in self-reliance… ” (para. 9).

D. Power Structures and Mission

What we have just written is part of a much wider problem, which we have not felt able to ignore. The contemporary world does not consist of isolated atomic societies, but is an interrelated global system of economic, political, technological, and ideological macro-structures, which undoubtedly results in much exploitation and oppression.

What has this got to do with mission? And why do we raise it here? Partly because it is the context within which the gospel must be preached to all nations today. Partly also because nearly all of us either belong to the Third World, or live and work there, or have done so, or have visited some countries in it. So we have seen with our own eyes the poverty of the masses, we feel for them and with them, and we have some understanding that their plight is due in part to an economic system which is controlled mostly by the North Atlantic countries (although others are now also involved). Those of us who are citizens of North American or European countries cannot avoid some feeling of embarrassment and shame, by reason of the oppression in which our countries in various degrees have been involved. Of course, we know that there is oppression in many countries today, and we oppose it everywhere. But now we are talking about ourselves, our own countries, and our responsibility as Christians. Most of the world’s missionaries and missionary money come from these countries, often at great personal sacrifice. Yet we have to confess that some missionaries themselves reflect a neo-colonial attitude and even defend it, together with outposts of Western power and exploitation such as Southern Africa.

So what should we do? The only honest response is to say that we do not know. Armchair criticism smacks of hypocrisy. We have no ready-made solutions to offer to this worldwide problem. Indeed, we feel victims of the system ourselves. And yet we are also part of it. So we feel able to make only these comments.

First, Jesus himself constantly identified with the poor and weak. We accept the obligation to follow in his footsteps in this matter as in all others. At least by the love which prays and gives we mean to strengthen our solidarity with them.

Jesus did more than identify, however. In his teaching and that of the apostles the corollary of good news to the oppressed was a word of judgement to the oppressor (e.g., Luke 6:24-26; Jas. 5:1-6). We confess that in complex economic situations it is not easy to identify oppressors in order to denounce them without resorting to a shrill rhetoric which neither costs nor accomplishes anything. Nevertheless, we accept that there will be occasions when it is our Christian duty to speak out against injustice in the name of the Lord who is the God of justice as well as of justification. We shall seek from him the courage and wisdom to do so.

Thirdly, this Consultation has expressed its concern about syncretism in Third World churches. But we have not forgotten that Western churches fall prey to the same sin. Indeed, perhaps the most insidious form of syncretism in the world today is the attempt to mix a privatized gospel of personal forgiveness with a worldly (even demonic) attitude to wealth and power. We are not guiltless in this matter ourselves. Yet we desire to be integrated Christians for whom Jesus is truly Lord of all. So we who belong to, or come from, the West will examine ourselves and seek to purge ourselves of Western-style syncretism. We agree that “the salvation we claim should be transforming us in the totality of our personal and social responsibilities. Faith without works is dead” (Lausanne Covenant, para. 5).

E. The Danger of Provincialism

We have emphasized that the church must be allowed to indigenize itself, and to “celebrate, sing and dance” the gospel in its own cultural medium. At the same time, we wish to be alert to the dangers of this process. Some churches in all six continents go beyond a joyful and thankful discovery of their local cultural heritage, and either become boastful and assertive about it (a form of chauvinism) or even absolutize it (a form of idolatry). More common than either of these extremes, however, is “provincialism,” that is, such a retreat into their own culture as cuts them adrift from the rest of the church and from the wider world. This is a frequent stance in Western churches as well as in the Third World. It denies the God of creation and redemption. It is to proclaim one’s freedom, only to enter another bondage. We draw attention to the three major reasons why we think this attitude should be avoided.

First, each church is part of the universal church. The people of God are by his grace a unique multi-racial, multi-national, multi-cultural community. This community is God’s new creation, his new humanity, in which Christ has abolished all barriers (see Ephesians 2 and 3). There is therefore no room for racism in the Christian society, or for tribalism—whether in its African form, or in the form of European social classes, or of the Indian caste system. Despite the church’s failures, this vision of a supra-ethnic community of love is not a romantic ideal, but a command of the Lord. Therefore, while rejoicing in our cultural inheritance and developing our own indigenous forms, we must always remember that our primary identity as Christians is not in our particular culture but in the one Lord and his one body (Eph. 4:3-6).

Secondly, each church worships the living God of cultural diversity. If we thank him for our cultural heritage, we should thank him for others’ also. Our church should never become so culture-bound that visitors from another culture do not feel welcome. Indeed, we believe it is enriching for Christians, if they have the opportunity, to develop a bi-cultural and even a multi-cultural existence, like the apostle Paul who was both a Hebrew of the Hebrews, a master of the Greek language, and a Roman citizen.

Thirdly, each church should enter into a “partnership … in giving and receiving” (Phil. 4:15). No church is, or should try to become, self-sufficient. So churches should develop with each other relationships of prayer, fellowship, interchange of ministry and cooperation. Provided that we share the same central truths (including the supreme lordship of Christ, the authority of the Scriptures, the necessity of conversion, confidence in the power of the Holy Spirit, and the obligations of holiness and witness), we should be outgoing and not timid in seeking fellowship; and we should share our spiritual gifts and ministries, knowledge, skills, experience, and financial resources. The same principle applies to cultures. A church must be free to reject alien cultural forms and develop its own; it should also feel free to borrow from others. This way lies maturity.

One example of this concerns theology. Cross-cultural witnesses must not attempt to impose a ready-made theological tradition on the church in which they serve, either by personal teaching or by literature or by controlling seminary and Bible college curricula. For every theological tradition both contains elements which are biblically questionable and have been ecclesiastically divisive and omits elements which, while they might be of no great consequence in the country where it originated, may be of immense importance in other contexts. At the same time, although missionaries ought not to impose their own tradition on others, they also ought not to deny them access to it (in the form of books, confessions, catechism, liturgies and hymns), since it doubtless represents a rich heritage of faith. Moreover, although the theological controversies of the older churches should not be exported to the younger churches, yet an understanding of the issues, and of the work of the Holy Spirit in the unfolding history of Christian doctrine, should help to protect them from unprofitable repetition of the same battles.

Thus we should seek with equal care to avoid theological imperialism or theological provincialism. A church’s theology should be developed by the community of faith out of the Scripture in interaction with other theologies of the past and present, and with the local culture and its needs.

F. The Danger of Syncretism

As the church seeks to express its life in local cultural forms, it soon has to face the problem of cultural elements which either are evil or have evil associations. How should the church react to these? Elements which are intrinsically false or evil clearly cannot be assimilated into Christianity without a lapse into syncretism. This is a danger for all churches in all cultures. If the evil is in the association only, however, we believe it is right to seek to “baptize” it into Christ. It is the principle on which William Booth operated when he set Christian words to popular music, asking why the devil should have all the best tunes. Thus many African churches now use drums to summon people to worship, although previously they were unacceptable, as being associated with war dances and mediumistic rites.

Yet this principle raises problems. In a proper reaction against foreigners, an improper flirtation with the demonic element of local culture sometimes takes place. So the church, being first and foremost a servant of Jesus Christ, must learn to scrutinize all culture, both foreign and local, in the light of his lordship and God’s revelation. By what guidelines, therefore, does a church accept or reject culture traits in the process of contextualization? How does it prevent or detect and eliminate heresy (wrong teaching) and syncretism (harmful carry-overs from the old way of life)? How does it protect itself from becoming a “folk church” in which church and society are virtually synonymous?

One particular model we have studied is that of the church in Bali, Indonesia, which is now about 40 years old. Its experience has provided the following guidelines:

The believing community first searched the Scriptures and learned from them many important biblical truths. They then observed that other churches (e.g., round the Mediterranean) used architecture to symbolize Christian truth. This was important because the Balinese are very “visual” people and value visible signs. So it was decided, for example, to express their affirmation of faith in the Trinity in a Balinese-style three-tiered roof for their church buildings. The symbol was first considered by the council of elders who, after studying both biblical and cultural factors, recommended it to local congregations.

The detection and elimination of heresy followed a similar pattern. When believers suspected an error in life or teaching, they would report it to an elder, who would take it to the council of elders. Having considered the matter, they in their turn passed their recommendations to the local churches who had the final word.

What was the most important safeguard of the church? To this question the answer was: “We believe that Jesus Christ is Lord and Master of all powers.” By preaching his power, “the same yesterday and today and forever,” by insisting at all times on the normative nature of the Scriptures, by entrusting elders with the obligation to reflect on Scripture and culture, by breaking down all barriers to fellowship, and by building into structures, catechism, art forms, drama, etc., constant reminders of the exalted position of Jesus Christ, his church has been preserved in truth and holiness.

Sometimes, in different parts of the world, a cultural element may be adopted which deeply disturbs oversensitive consciences, especially those of new converts. This is the problem of the “weaker brother” of whom Paul writes in connection with idol-meats. Since idols were nothing, Paul himself had liberty of conscience to eat these meats. But for the sake of “weaker” Christians with a less well-educated conscience, who would be offended to see him eat, he refrained, at least in specific situations in which such offence might be caused. The principle still applies today. Scripture takes conscience seriously and tells us not to violate it. It needs to be educated in order to become “strong,” but while it remains “weak” it must be respected. A strong conscience will give us freedom; but love limits liberty.

G. The Church’s Influence on Culture

We deplore the pessimism which leads some Christians to disapprove of active cultural engagement in the world, and the defeatism which persuades others that they could do no good there anyway and should therefore wait in inactivity for Christ to put things right when he comes. Many historical examples could be given, drawn from different ages and countries, of the powerful influence which—under God—the church has exerted on a prevailing culture, purging, claiming, and beautifying it for Christ. Though all such attempts have had defects, they do not prove the enterprise mistaken.

We prefer, however, to base the church’s cultural responsibility on Scripture rather than on history. We have reminded ourselves that our fellow men and women are made in God’s image, and that we are commanded to honour, love, and serve them in every sphere of life. To this argument from God’s creation we add another from his kingdom which broke into the world through Jesus Christ. All authority belongs to Christ. He is lord of both universe and church. And he has sent us into the world to be its salt and light. As his new community, he expects us to permeate society.

Thus we are to challenge what is evil and affirm what is good; to welcome and seek to promote all that is wholesome and enriching in art, science, technology, agriculture, industry, education, community development and social welfare; to denounce injustice and support the powerless and the oppressed; to spread the good news of Jesus Christ, which is the most liberating and humanizing force in the world; and actively to engage in good works of love. Although, in social and cultural activity as in evangelism, we must leave the results to God, we are confident that he will bless our endeavors and use them to develop in our community a new consciousness of what is “true, noble, right, pure, lovely, and honourable” (Phil. 4:8, TEV). Of course, the church cannot impose Christian standards on an unwilling society, but it can commend them by both argument and example. All this will bring glory to God and greater opportunities of humanness to our fellow human beings whom he made and loves. As the Lausanne Covenant put it, “churches must seek to transform and enrich culture, all for the glory of God” (para. 10).

Nevertheless, naive optimism is as foolish as dark pessimism. In place of both, we seek a sober Christian realism. On the one hand, Jesus Christ reigns. On the other, he has not yet destroyed the forces of evil; they still rampage. So in every culture Christians find themselves in a situation of conflict and often of suffering. We are called to fight against the “cosmic powers of this dark age” (Eph. 6:12, TEV). So we need each other. We must put on all God’s armour, and especially the mighty weapon of believing prayer. We also remember the warnings of Christ and his apostles that before the end there will be an unprecedented outbreak of wickedness and violence. Some events and developments in our contemporary world indicate that the spirit of the coming Antichrist is already at work not only in the non-Christian world, but both in our own partially Christianized societies and even in the churches themselves. “We therefore reject as a proud, self-confident dream the notion that man can ever build a utopia on earth” (Lausanne Covenant, para. 15), and as a groundless fantasy that society is going to evolve into perfection.

Instead, while energetically labouring on earth, we look forward with joyful anticipation to the return of Christ, and to the new heavens and new earth in which righteousness will dwell. For then not only will culture be transformed, as the nations bring their glory into the New Jerusalem (Rev. 21:24-26) but the whole creation will be liberated from its present bondage of futility, decay and pain, so as to share the glorious freedom of God’s children (Rom. 8:18-25, TEV). Then at last every knee will bow to Christ and every tongue openly proclaim that he is Lord, to the glory of God the Father (Phil. 2:9-11).

Questions for Discussion

  1. Is your local church “free” to develop its own selfhood? If not, what forces are hindering it? See Section 8 a-d.
  2. Section 8d has some hard things to say about ” power-structures.” Do you agree? If so, can you do anything about it?
  3. “Provincialism” (8e) and “syncretism” (8f) are both mistakes of a church which is trying to express its identity in local, cultural forms. Is your church making either mistake? How can they be avoided without repudiating indigenous culture?
  4. Should the church in your country be doing more to “transform and enrich” its national culture? If so, in what way?

 

9. Culture, Christian Ethics and Life Style

Having considered in Section 7 some of the cultural factors in Christian conversion, we come finally to the relations between culture and Christian ethical behaviour. For the new life Christ gives his people is bound to issue in a new life style.

A. Christ-centredness and Christ-likeness

One of the themes running right through our Consultation has been the supreme Lordship of Jesus Christ. He is Lord of the universe and the church; he is Lord of the individual believer also. We find ourselves gripped by the love of Christ. It hems us in and leaves us no escape. Because we enjoy newness of life through his death for us, we have no alternative (and desire none) but to live for him who died for us and rose again (2 Cor. 5:14,15). Our first loyalty is to him, to seek to please him, to live a life worthy of him, and to obey him. This necessitates the renunciation of all lesser loyalties. So we are forbidden to conform ourselves to this world’s standards, that is, to any prevailing culture which fails to honour God, and are commanded instead to be transformed in our conduct by renewed minds which perceive the will of God.

God’s will was perfectly obeyed by Jesus. Therefore, “the most outstanding thing about a Christian should not be his culture, but his Christlikeness.” As the mid-second century Letter to Diognetus put it: “Christians are not distinguished from the rest of mankind by country or by speech or by customs … they follow the customs of the land in clothing and food and other matters of daily life, yet the condition of citizenship which they exhibit is wonderful … In a word, what the soul is in the body, that Christians are in the world.”

B. Moral Standards and Cultural Practices

Culture is never static. It varies both from place to place and from time to time. And throughout the long history of the church in different countries, Christianity has, in some measure, destroyed culture, preserved it, and in the end created a new culture in place of the old. So everywhere Christians need to think seriously about just how their new life in Christ should relate to contemporary culture.

In our Consultation’s preliminary papers two rather similar models were set before us. One suggested that there are several categories of customs which need to be distinguished. The first includes those practices which the convert will be expected to renounce immediately as being wholly incompatible with the Christian gospel (e.g., idolatry, the possession of slaves, witchcraft and sorcery, head hunting, blood feuds, ritual prostitution, and all personal discriminations based on race, colour class or caste). A second category might comprise institutionalized customs which could be tolerated for a while but would be expected to disappear gradually (e.g., systems of caste, slavery, and polygamy). A third category might relate to marriage traditions, especially questions of consanguinity, on which the churches are divided, while into a fourth category would be put the so-called adiaphora or “matters indifferent,” which relate only to customs and not to morals, and therefore may be preserved without any compromise (e.g., eating and bathing customs, forms of public greeting to the opposite sex, hair and dress styles, etc.).

The second model we have considered distinguishes between “direct” and “indirect” encounters between Christ and culture, which correspond approximately to the first and second categories of the other model. Applied to 19th century Fiji in the case-study presented to us, it was assumed that there would be “direct encounter” with such inhuman practices as cannibalism, widow-strangling, infanticide, and patricide, and that converts would be expected to abandon these customs upon conversion. “Indirect” encounter would take place, however, either when the moral issue was not so clear-cut (e.g., some marriage customs, initiation rites, festivals and musical celebrations involving song, dance and instruments) or when it becomes apparent only after the convert has begun to work out his or her new faith in the applied Christian life. Some of these practices will not need to be discarded, but rather to be purged of unclean elements and invested with Christian meaning. Old customs can be given new symbolism, old dances can celebrate new blessings, and old crafts can serve new purposes. To borrow an expression from the Old Testament, swords can be hammered into ploughs and spears into pruning-knives.

The Lausanne Covenant said: “The Gospel does not presuppose the superiority of any culture to another, but evaluates all cultures according to its own criteria of truth and righteousness, and insists on moral absolutes in every culture” (para. 10). We wish to endorse this, and to emphasize that even in this present age of relativity moral absolutes remain. Indeed, churches which study the Scriptures should not find it difficult to discern what belongs to the first or “direct encounter” category. Scriptural principles under the guidance of the Holy Spirit will also guide them regarding the category of “indirect encounter.” An additional test proposed is to ask whether a practice enhances or diminishes human life.

It will be seen that our studies have focussed mainly on situations where younger churches have to take up a moral stance against certain evils. But we have been reminded that the church needs to confront evil in Western culture too. In the 20th century West, often more sophisticated but no less horrible examples of the evils which were opposed in 19th century Fiji exist. Parallel to cannibalism is social injustice which “eats” the poor; to widow-strangling, the oppression of women; to infanticide, abortion; to patricide, a criminal neglect of senior citizens; to tribal wars, World Wars I and II; and to ritual prostitution, sexual promiscuity. In considering this parallelism, it is necessary to remember both the added guilt adhering to the nominally Christian nations, and also the courageous Christian protest against such evils, and the immense (though incomplete) successes which have been won in mitigating these evils. Evil takes many forms, but it is universal, and wherever it appears Christians must confront and repudiate it.

C. The Process of Cultural Change

It is not enough for converts to make a personal renunciation of the evils in their culture; the whole church needs to work for their elimination. Hence, the importance of asking how cultures change under the influence of the gospel. Of course, the evil and the demonic are deeply entrenched in most cultures, and yet Scripture calls for national repentance and reform, and history records numerous cases of cultural change for the better. In fact, in some cases culture is not as resistant to necessary change as it may appear. Great care is needed, however, when seeking to initiate it.

First, “people change as and when they want to.” This seems to be axiomatic. Further, they want to change only when they perceive the positive benefits which change will bring them. These will need to be carefully argued and patiently demonstrated, whether Christians are advocating in a developing country the benefits of literacy or the value of clean water, or in a Western country the importance of stable marriage and family life.

Secondly, cross-cultural witnesses in the Third World need to have great respect for the in-built mechanisms of social change in general, and for the “correct procedures of innovation” in each particular culture.

Thirdly, it is important to remember that virtually all customs perform important functions within the culture, and that even socially undesirable practices may perform “constructive” functions. That being so, a custom should never be abolished without first discerning its function and then substituting another custom which performs the same function. For example, it may be right to wish to see abolished some of the initiatory rites associated with the circumcision of adolescents and some of the forms of sex education which accompany it. This is not to deny that there is much of value in the processes of initiation; great care must be taken to see that adequate substitutes are provided for the rites and forms of initiation which the Christian conscience would desire to see abolished.

Fourthly, it is essential to recognize that some cultural practices have a theological undergirding. When this is so, the culture will change only when the theology changes. Thus, if widows are killed in order that their husbands may not enter the next world unattended, or if older people are killed before senility overtakes them, in order that in the next world they may be strong enough to fight and hunt, then such killings, because founded on a false eschatology, will be abandoned only when a better alternative, the Christian hope, is accepted in its place.

Questions for Discussion

  1. Can “Christ-likeness” be recognized in every culture? What are its ingredients?
  2. In your own culture, what would you expect a new convert to renounce immediately?
  3. Take some “institutionalized custom” in your country which Christians hope will “disappear gradually” (e.g., polygamy, the caste system, easy divorce, or some form of oppression). What active steps should Christians be taking to work for change?

Conclusion

Our Consultation has left us in no doubt of the pervasive importance of culture. The writing and the reading of the Bible, the presentation of the gospel, conversion, church and conduct—all these are influenced by culture. It is essential, therefore, that all churches contextualize the gospel in order to share it effectively in their own culture. For this task of evangelization, we all know our urgent need of the ministry of the Holy Spirit. He is the Spirit of truth who can teach each church how to relate to the culture which envelops it. He is also the Spirit of love, and love is “the language—which is understood in every culture of man.” So may God fill us with his Spirit! Then, speaking the truth in love, we shall grow up into Christ who is the head of the body, to the everlasting glory of God (Eph. 4:15).

NOTE: Unattributed quotations in this report have been drawn from various papers presented at this Consultation.

The Consultation Programme and Papers

January 7 Culture and Revelation (cultural factors in the Bible)

  • Old Testament: S. Ananda Kumar
  • New Testament: I. Howard Marshall
  • Towards a Theology of Culture: Bruce J. Nichols

January 8 Culture and Hermeneutics (understanding the Bible today)

  • A Theological Perspective: C. Rene Padilla
  • An Anthropological Perspective: Charles R. Taber

January 9 Culture and Evangelization (the content and communication of the gospel)

  • A Theological Perspective: James I. Packer
  • An Anthropological Perspective: Jacob A. Loewen

January 10 Culture and Conversion (the implications of culture in the conversion experience)

  • The East African Setting: Donald R. Jacobs
  • Theological Dimensions from a Korean Perspective: Harvie M. Conn
  • A Personal Case-study: Orlando E. Costas

January 11 Culture and Churches (Christian churches and their immersion in culture)

  • A Dynamic Equivalence Model: Charles H. Kraft
  • A Socio-Historical Critique: Alfred C. Krass
  • A Case-study from Indonesia: I. Wayan Mastra

January 12 Culture and Ethics (the contextualization of the gospel in Christian behavior)

  • The Christian Life-style: Gottfried Osei-Mensah
  • A Case-study from Oceania: Alan R. Tippett

Background Papers

  • Religion and Culture, a Historical Survey: Stephen C. Neill
  • Conversion and Convertibility, with Special reference to Muslims: Kenneth Cragg

In Attendance

PARTICIPANTS (Signatories of the Lausanne Covenant and/or committed to its framework and understanding of mission)

Dr. Saphir Athyal, Principal (President) of Union Biblical Seminary, Yavatmal, India
Dr. Kwame Bediako, Lecturer in Biblical Studies and Theology, Christian Service College, Kumasi, Ghana
Prof. Dr. Peter P.J. Beyerhaus, Professor of Missiology and Ecumenics, Tubingen University, West Germany
Prof. Robinson Cavalcanti, Professor of Political Science at Recife Federal and Rural Universities of Pernambuco, Brazil
Dr. Chongnahm Cho, President and Professor, Seoul Theological Seminary, Bucheon City, Korea
Dr. Harvie M. Conn, Associate Professor of Missions and Apologetics, Westminister Theological Seminary, Chestnut Hill, Philadelphia, Pennsylvania
Rev. Dr. Orlando E. Costas, Director, Latin American Evangelical Centre for Pastoral Studies (CELEP), San Jose, Costa Rica
Mr. Edward R. Dayton, Director, MARC, Monrovia, California
Cand. Theol. Tormod Engelsviken, Teacher of Theology, Fjellhaug School of Missions, Oslo, Norway
Dr. John A. Gration, Associate Professor of Missions, Wheaton Graduate School, Wheaton, Illinois
Dr. Donald R. Jacobs, Director, Mennonite Christian Leadership Foundation
Dr. F.S. Khair-Ullah, Director, Creative Writing Project of M.I.K., Pakistan
Dr. Charles H. Kraft, Professor of Anthropology and African Studies, School of World Mission, Fuller Theological Seminary, Pasadena, California
Rev. Dr. S. Ananda Kumar, Professor of biblical Studies, Karnataka Theological College, Karnataka State, South India
Dr. Jacob A. Loewen, Translations Consultant for East Central Africa with the United Bible Societies
Dr. I Howard Marshall, Reader in New Testament Exegesis, University of Aberdeen, Scotland
Dr. I. Wayan Mastra, Chairman of the “Gereja Kristen Protestan di Bali,” Indonesia
Mr. Bruce J. Nicholls, Executive Secretary, Theological Commission, World Evangelical Fellowship
Rev. Gottfried Osei-Mensah, Executive Secretary, Lausanne Committee for World Evangelization
Rev. Dr. James I. Packer, Associate Principal, Trinity College, Bristol, England
Dr. C. Rene Padilla, Director of Ediciones Cereteza, International Fellowship of Evangelical Students
Dr. William E. Pannell, Assistant Professor of Evangelism, Fuller Theological Seminary, Pasadena, California
Rev. Pedro Savage, (Consultation Coordinator), Coordinator, Latin American Theological Fraternity, staff member of Partnership in Mission and of Latin American International Fellowship of Evangelical Students
Rev. John Stott, (Consultation Chairman), Rector Emeritus, All Soul’s Church, Langham Place, London
Dr. Charles R. Taber, Director, Institute of World Studies / Church Growth, Milligan College, Tennessee
Rev. Tite Tienou, Director of Bible School Bobo Dioulasso, Upper Volta, and Executive Secretary of A.E.A.M. Theological Commission
Dr. Alan R. Tippett, Hon. Research Fellow, St. Mark’s Library, Canberra, A.C.T. Australia
Rev. Canon James Wong, Anglican Pastor and Coordinator of Asian Leadership Conference on Evangelism, Singapore

CONSULTANTS (in general sympathy with Lausanne Covenant)

Bishop Kenneth Cragg, Reader in Religious Studies, University of Sussex, and Assistant Bishop of Chichester, England
Rev. Alfred C. Krass, Co-Editor of The Other Side magazine
Canon Prof. John Mbiti, Director of the Ecumenical Institute, Bossey, of the World Council of Churches, Geneva, Switzerland
Bishop Stephen Neill, Resident Scholar, Wycliffe Hall, Oxford, England

VISITOR (contributing to a Consultation committed to the Lausanne Covenant)

Rev. Louis J. Luzbetak, President, Divine World College, Epworth, Iowa.

Learn More about the Consultation on Gospel and Culture which produced this Lausanne Occasional Paper.

Print Friendly
Subscribe to personalized email updates: