Contextualizing the Gospel

In his chapter titled "Contextualization: True and False," Lesslie Newbigin discusses the following:

• The need for contextualization


• Historic struggles with contextualization


• Culture is in missionaries and in the Bible


• The church re-contextualizes the gospel in new cultures


• When cultural demands are placed on newly-evangelized cultures by missionaries


• Evidence that the gospel is embraced by a newly evangelized people


• Overcontextualization (false contextualization)


• True contextualization

Here is one of my favorite portions, which is under the "True contextualization" heading as I have outlined the chapter above:

I am saying that authentic Christian thought and action begin not by attending to the aspirations of the people, not by answering the questions they are asking in their terms, not by offering solutions to the problems as the world sees them. It must begin and continue by attending to what God has done in the story of Israel and supremely in the story of Jesus Christ. It must continue by indwelling the story so that it is our story, the way we understand the real story. And then, and this is the vital point to attend with open hearts and minds to the real needs of the people in the way that Jesus attended to them, knowing that the real need is that which can only be satisfied by everything that comes from the mouth of God (Matt. 4:4). As we share in the life, and worship of the Church, through fellowship, word, and sacrament, we indwell the story and from within that story we seek to be the voice and the hands of Jesus for our time and place. [Lesslie Newbigin, The Gospel in a Pluralist Society, p. 151].

He continues shortly thereafter on p.152, showing how we might fail.

I am thus again stressing the priority of the gospel as the message, embodied in an actual story of what God has in fact done, is doing, and will do. Christian theology is a form of rational discourse developed within the community which accepts the primacy of this story and seeks actively to live in the world in accordance with the story. It can fail by failing to understand and take seriously the world in which it is set so that the gospel is not heard but remains incomprehensible because the Church has sought security in its own past instead of risking its life in a deep involvement with the world. It can fail, on the other hand, by allowing the world to dictate the issues and the terms of the meeting. The result then is that the world is not challenged at its depth but rather absorbs and domesticates the gospel and uses it to sacralize its own purposes. ... True contextualization accords to the gospel its rightful primacy, its power to penetrate every culture and to speak within each culture, in its own speech and symbol, the word which is both No and Yes, both judgment and grace. And that happens when the word is not a disembodied word, but comes from a community which embodies the true story, God's story, in a style of life which communicates both the grace and the judgment. In order that it may do this, it must be both truly local and truly ecumenical. Truly local in that it embodies God's particular word of grace and judgment for that people. Truly ecumenical in being open to the witness of churches in all other places, and thus saved from absorption into the culture of that place and enabled to represent to that place the universality, the catholicity of God's purpose of grace and judgment for all humanity. [Newbigin, The Gospel in a Pluralist Society, p. 152].

A culturally diverse community of believers serves to ensure we don't make God in our own image

I think you will agree with me that it is a real danger for us to start thinking we have the not only the truest understanding of who Jesus is, but also that our understanding is complete. Though we are justified and counted as righteous as Christ in the Father's eyes, we are fallible. So, how is our understanding of who Christ is to be protected from leading us off down the wrong path? I think God provides at least three graces to keep us (or move us back) on the right path: 1) the Holy Spirit speaks to us through the Scripture; 2) people of long past cultures speak to us through their writings; and 3) people of contemporary cultures for community with us, so that we and they alike can be mutually edified in our pursuit of faithful living.

It is this third means that Lesslie Newbigin addresses as follows:

The way in which any Christian perceives God's revelation in Christ and in the whole biblical story will be shaped tby the culture through which that individual was formed. It is a simple fact that Jesus has been and is portrayed in an amazing variety of portraits from the Byzantine Pantocrator through the medieval crucifix and the Jesus of the sacred heart to the blue-eyed blond of American protestantism and the Che Guevara freedom fighter of liberation theology. For some writers it seems obvious that Jesus can be portrayed in any guise that is (as they would say) "meaningful" for them and their contemporaries. But "Jesus" is not a name to which we can attach any character we like to imagine. Jesus is the name of a man of whom we have information in the books of New Testament interpreted (as they must be) in the light of the books which were Jesus' own scriptures. The Jesus of whom the New Testament writers bear witness is not an inaccessible figure. Our varying perceptions of him - and of course they will vary because we are culturally different people - have to be checked in some way that all our claims to perceive reality have to be checked. we have to share them with others who perceive Jesus with the different lenses furnished by their different cultures. [Lesslie Newbigin, The Gospel in a Pluralist Society, pg. 192-193].

So, a culturally diverse community of believers serves to ensure we don't make God in our own image.

How diverse is your community? Mine isn't great, but I will say that it is getting more diverse. God's mission is aimed at a VERY diverse world, and as we become more missional, our community is likely to become more diverse. Lord, help us be a part of transforming everything within our reach - ourselves, our church, our CITY, and the WORLD!

Cultural / Societal Transformation by the Gospel - Newbigin

From Lesslie Newbigin's book The Gospel in a Pluralist Society on pgs. 232-233.

If the gospel is to challenge the public life of our society, if Christians are to occupy the "high ground" which they vacated in the noontime of "modernity," it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the "Constantinian" era. It will only be by movements that begin with the local congreation in which the reality of the new creation is present, known, and experienced, and from which men an women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of God's redeeming grace for the whole life of society.