The Need for Contextualization in Missions and Evangelism

The Evangelical Dictionary of World Missions defines contextualization as “the capacity to respond meaningfully to the gospel within the framework of one’s own situation…a theological necessity demanded by the incarnational nature of the Word.”^[1]  From eternity past, Yahweh has purposed to call out a people unto Himself for Himself.  One asks, “How has the infinite revealed and related Himself and His gospel to us, the finite?  Moreover, how are we as Christians to approach missions, communicating the gospel of Christ to the world?”  I will attempt answer these questions by giving a few examples of contextualization seen in Scripture, and how we must apply this principle to modern mission.

David Shenk says, “The gospel is God’s gift to humankind.  Culture is a human creation.  However, the gospel is expressed within culture and communicated through culture.”^[2]  In the OT, this truth is especially evident in many of God’s dealings with His people. 

For example, when God revealed His will (in the ‘seedlings’ of the gospel) to Abraham,^[3] He chose to do so in language and terms that were familiar to the patriarch.  Since Abraham was familiar with the peace covenants practiced in his culture,^[4] it is highly unlikely that he would not misunderstand the language of Yahweh’s promise to him.  For we see that though the LORD commands him to bring the various animals to sacrifice them (Genesis 15:9), Abraham is given no instructions regarding what to do with them.  Yet Abraham still prepared them in the way which was fitting for the LORD to pass through and inaugurate the covenant.  Yahweh was speaking to Abraham in language Abraham could understand.  This is contexualization.

We see this principle exercised again, when, after Israel’s great deliverance out of Egypt, God inaugurates His covenant with the newly formed nation.  Speaking in familiar terms and language (I.e. the suzerain-vassal treaties of that time), He is able to clearly communicate His will to them.  The account of the Mosaic covenant (Exodus 19-20) is almost identical to the accustomed Hittite treaties of the time^[5], confirming to the people that Yahweh was indeed revealing Himself as their triumphant and sovereign LORD who would protect and bless them if they remained faithful to their end of the covenant.

Even the act of circumcision was not alien to the people, who were familiar with the process what it typified.  Only now this cutting off of the flesh signified one’s total commitment to the one true and living God.  Abraham’s circumcision was after he believed (Romans 4:10), yet in Genesis 17:10 it is obvious that Abraham was acquainted with the practice.^[6]  Again Yahweh uses for Himself a common pagan ritual to make it into an everlasting sign to His people.^[7]

However, the greatest example of contextualization occurred over 2000 years ago when God came to earth in the form of a Jewish man to speak to His creation in a language they could understand.  Prior to this God had undertaken in everyway to communicate His gospel through His prophets speaking ‘at many times and in many ways.’  But in Jesus, He was now able to show forth the true radiance of His glory.^[8] “In Jesus, God identified thoroughly with humankind…for the express purpose of disclosing His love and salvific intent for the world (cf. John 1:1,14; 3:16-17).^[9]  In fact, God had to relate to man in this way; not only to effect perfect redemption, but also that we might have a perfect representative who was like His brothers in everyway (cf. Hebrews 2:14-18; 4:14-16).  In fact, God went so far to relate to us that we would be able to one day ‘relate’ to Him (cf. 2 Corinthians 5:21; 1 Peter 3:18).  Realizing His mission, “He did not soar off into heavenly heights, but immersed Himself into the altogether real circumstances of the poor, the captives, the blind, the oppressed (cf. Luke 4:18).^[10]

Finally, we consider the apostle Paul, whose entire life and theology utilized this principle of contextualization.  In 1 Corinthians 9:22-23 he says, “I have become all things to all men, so that by all possible means I might save some.  I do all this for the sake of the gospel, that I may share in its blessings.”  Though Paul had many rights as an apostle^[11], he would allow none of them to impede the message of the gospel (cf. 9:12).  To him, the gospel was more important than anything: his rights, routines, habits, comfort, and pride.  We must realize that though Christ’s gospel alone saves (Romans 1:16), it is always clothed within the idioms of culture,^[12] which is itself the framework within which God works out His purposes.^[13]  For one to be saved, they must not only hear the gospel, but they must understand it (Colossians 1:6).  Therefore we must relate this message in ways that all men may be understand and believe.^[14] 

So then, how is the Christian to approach mission in light of this evidence?  Is it a sin to ‘repackage’ the gospel?  Contrary to the opinions of many ‘conservatives’ we must say “No!”  Without compromising the gospel, Paul actually ‘boasts’ in the fact that he adapted to circumstances and culture.  Further, he says, “Do not cause anyone to stumble, whether Jews, of Greeks, or the church of God -- even as I try to please everybody in every way.  For I am not seeking my own good but the good of many, so that they be saved.  Follow my example, as I follow the example of Christ” (1 Corinthians 10:32-11:1).  Not only should we incarnate the unchangeable gospel into different cultures, we must!^[15]   The church within every society must  discern those aspects of the culture that the gospel blesses, and those dimensions that the gospel critiques and transforms (cf. Acts 15).^[16]  We cannot afford to make the same mistake of the Jews.  They boasted in their status and culture instead of their God.  The Western church especially must guard against such arrogance (E.g. "hymns only"). Instead, we must follow the example of Christ, who being the King of the Universe, did not make His title something to grasp onto when He came to earth in the greatest example of love ever shown (cf. Philippians 2:5-8).  Because God’s Word is not chained, we must endure all things for the sake of the elect, that they too may obtain the salvation (2 Timothy 2:9-10).  May God give us the grace to become all things to all people, so that we might save some (1 Corinthians 9:22).

For Christ and His worldwide glory,

Pastor Ryan  

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