living at the crossroads of the biblical and western story: faithfulness and relevance michael w....

Living at the Crossroads of the Biblical and Western Story:

Faithfulness and Relevance

Michael W. Goheen

Vancouver, B.C.

Living at the Crossroads

Dilemma of the Missionary

Solidarity: Wants to be part of cultureHas good news for them in their setting

Rejection: Whole of culture distorted by sinful idolatryFundamental incompatibility between Scriptural

and cultural story

Danger: Relevance may lead to unfaithfulness; attempts to be faithful may lead to irrelevance

Illustration: Model of Cross-Cultural Communication

Proclaim good news to HinduAdopt language/cultural categories (Tamil)Who is Jesus?Swamy (Lord)? 330m.!Avatar (god incarnate)? No finality!Just tell story? Maya!Kadavul (transcendent god)? Satguru (teacher)?

Chit (second member of triad of ultimate reality)? Adipurushan (primal man)? Etc.

Problem!Relevance seems to lead to unfaithfulness“What all these answers have in common is that they necessarily describe Jesus in terms of model [story] which embodies an interpretation of experience significantly different from the interpretation which arises when Jesus is accepted as Lord absolutely.” (Newbigin)No escape from this tensionRelevant: Must use understandable categoriesFaithful: Must communicate gospel

Caging the Gospel

“The gospel is like a caged lion; it does not need to be defended, just released.”Two sets of bars that cage gospel:Irrelevance: Holding older or foreign

forms of the gospel (in attempt to avoid cultural idols)

Unfaithfulness: Capitulation to idols of culture (in attempt to be relevant)

Gospel of John:Model of Contextualization

I suppose that the boldest and most brilliant essay in the communication of the gospel to a particular culture in all Christian history is the gospel according to John. Here the language and thought-forms of that Hellenistic world are so employed that Gnostics in all ages have thought that the book was written especially for them. And yet nowhere in Scripture is the absolute contradiction between the word of God and human culture stated with more terrible clarity (Newbigin).

Gospel of John:Model of Contextualization

“In one sense the entire Gospel is a case study in how John recontextualizes the story of Jesus for a new audience and a new generation. . . . The Gospel of John, then, is a shining example of an effort to reexpress the story of Jesus in a new theological idiom and language, thereby enabling it to speak afresh to a new audience and their needs.” (Flemming)

“The time has come. The kingdom of God isnear. Repent and believe the good news.”

(Mark 1:15)

“I must preach the good news of the kingdom ofGod to other towns also, because that is why Iwas sent.”

(Luke 4:43)

In the synoptic gospels the Kingdom of God is:

Central image for the Jews

Central image for Jesus

Central image for Matthew, Mark, Luke

In John’s gospel...

He employs images popular in classical culture and philosophy

E.g., Heaven/earth, life/death, light/darkness, flesh/spirit

Do we have a different gospel?

Bultmann’s answer: Yes. [Gospel has been co-optedinto idolatrous cultural categories.]

- S y n o p t ic s J e w i s h c a te g o r ie s H o r iz o n ta l , in t im e

R e n e w a l o f c re a t io n In k i n g d o m o f G o d

-J o h n G r e e k c a t e g o r i e s V e r t ic a l , in s p a c e S a lv a t io n o f in d iv id u a ls In h e a v e n

Do we have a different gospel?

J o h n a r t ic u la te s th e s a m e g o sp e l in fr e sh la n g u a g ein a n e w c u ltu ra l c o n te x t .

T h e l a n g u a g e r e f l e c t s a p a g a n w o r ld v ie w y e t i st r a n s fo r m e d a n d s u b v e r t e d b y th e g o s p e l .

My answer: No

John 1:1,14In the beginning was the logos...

...and the logos became sarx.

“John’s employment of the concept [logos] to introduce the story of Jesus was a master-stroke of communication to the world of his day.” (Beasley-Murray)

New translation or articulation of the gospel is both:

Relevant: He uses language of classical dualism familiar to hearers

Faithful: Challenges the idolatry of the classical dualism

Subversive Fulfillmentor

Challenging Relevance

Fulfills religious longing for order and origin [relevant]

Subverts and challenges idolatrous understanding [faithful]

New Testament Contextualization

The conclusion that we derive from the New Testament, the book that contains the expression of the revelation in its concrete conflict and intermingling with the Jewish and Hellenistic world of religion and civilization, is that the religion of revelation stands in revolutionary contrast to this concrete Jewish and Hellenistic world, but at the same time freely uses its ideas and thought-forms to express itself, and so Christian truth experiences its first incarnation (Kraemer).

True Contextualization

Bridge-building and contrast-making (Kraemer)

Relevance and challenge (Newbigin)

Contextualization . . .Often considered to be only how to be relevant, build-bridges, meet felt needs, etc. Also challenging idols!

“Paul . . . calmly uses the terminology of the naturalist and sacramental mysticisms of the mystery-religions and thereby forcefully expresses the opposite character of the prophetic religion of revelation. He does not bother about making contrasts or building bridges, but he is entirely absorbed in expressing the truth and so reveals gulfs and bridges at the same time. . . . Again Paul uses these terms and ideas freely to express forcefully the revelation in Christ, the exact opposite of what these mystery-religions were seeking after (Kraemer).

John and the ‘world’World: Pagan culture shaped by idolatry

Overstated by Robert Gundry: “John not only leaves the world outside the scope of Jesus’ praying and loving. He also describes the world as full of sin; as ignorant of God, God’s Son, and God’s children; as opposed to and hateful of God’s Son and God’s children; as rejoicing over Jesus’ death; as dominated by Satan; and as subject to God’s wrath. In the only one of the four gospels to mention the incarnation, then, the world looks wholly negative. . . . The Fourth Gospel is unalterably countercultural . . .

‘World’ in John

World: Pagan culture shaped by idolatry

How can the language categories of the ‘world’ be used?

World: Place of missional involvement

In but not of the world

“. . . there is a tension in John’s Gospel between separation from the world and missional involvement in the world, a tension faced by the church in every generation. True, the world is a dangerous place and Satan is its ruler (John 12:31), but it is also the object of God’s redemptive love (John 3:16). The disciples do not belong to the world but they are sent into the world on Jesus’ own saving mission (John 17:15, 18; 20:21). [Flemming]

In the world but not of it

I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. As you sent me into the world, I have sent them into the world.

- John 17:14-18

Jesus’ Prayer for His Disciples

Cross as Model

“The Cross is in one sense an act of total identification with the world. But in another sense it is an act of radical separation. It is both of these at the same time.” (Newbigin)

Cross as Model

We must always, it seems to me, in every situation, be wrestling with both sides of this reality: that the Church is for the world against the world. The Church is against the world for the world. The Church is for the human community in that place, that village, that city, that nation, in the sense that Christ is for the world. And that must be the determining criterion at every point (Newbigin)

Importance of Unbearable Tension

The deeper the consciousness of the tension and the urge to take this yoke upon itself are felt, the healthier the Church is. The more oblivious of this tension the Church is, the more well established and at home in this world it feels, the more it is in deadly danger of being the salt that has lost its savour (Kraemer).

Reasons we do not feel this tension

Fragmentation of Scriptural story

Comfortable co-habitation in seemingly harmless [Christian? Neutral?] culture

Christendom mindset accepting private role

Missionary’s Inner Dialogue

Way of being in the culture; state of mind

Desire to live in both worlds fully

Faithfulness to Biblical story

Views all of culture through lens of Scripture

Seeks to discern idolatrous twisting of words, institutions, cultural practices, etc.

Seeks to discern good creational structure

Romans 12.1-2

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is true worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is--his good, pleasing, and perfect will.

Model for whole Christian life

This model of contextualization in cross-cultural communication is . . .NOT JUST FOR COMMUNICATION

OF THE GOSPELFOR ALL OF HUMAN LIFE!

Western CultureCommon way of life rooted in a shared story.

Two levels of contextualization

Social and cultural institutions/ practices/ customs

Foundational story or cultural beliefs

Foundational Beliefs of ModernityInsight and Idolatry

Progress

Humanism

Rationalism

Scientism

Technicism

Individualism

Foundational Beliefs TodayInsight and Idolatry

Disillusionment and suspicionPluralismConsumerismNon-rational anthropologySpiritualismEcological concernEgalitarian

Contrast CommunityA community of justice in a world of economic and ecological injusticeA community of generosity and simplicity (of ‘enough’) in a consumer worldA community of selfless giving in a world of selfishnessA community of truth (humility and boldness) in a world of relativismA community of hope in a world of disillusionment and consumer satiationA community of joy and thanksgiving in a world of entitlementA community who experiences God’s presence in a secular world

Questions:

What idols (modern or pm) do we need to oppose? [antithetical stance]

What creational insight is being idolized and needs to be embraced? [affirmative stance]

Contextualization in . . .

Communal church life

Mission in the world

Communal Church Life: Some questions How does Western culture (with its idols and insights) . . .

Shape our understanding of the gospel?Shape our understanding of truth?Shape our understanding and practice of being church?Shape our understanding and practice of preaching?Shape our understanding and practice of worship?Shape our understanding and practice of leadership?Shape our understanding and practice of prayer?Shape our understanding and practice of ecumenical relations in church?Shape our understanding and practice of church discipline?Shape our understanding of gender roles, participation, etc. in church?

Understanding of the gospelPublic truth vs. private religious message or therapeutic formula vs. relativism or rationalism

Story of universal history vs. doctrine, unchanging ideas

Message of comprehensive restoration vs. otherworldly platonism vs. spiritual or religious message only vs. individualistic reduction

Power vs. doctrinalism

Ecclesial self-understanding“The images which the church uses for its self-understanding will largely determine what the church will actually become.” (Driver)Images will be drawn from culture96 images of church in NT (Minear)Images unconsciously assumed by many today? Economic or business: Supermarket or cafeteria of programs Social institutions: “friendliest church around”; community centre

as hub for special interest group activities Entertainment industry: Impact with music, technology, rhetoric Educational institutions: Dominance of Bible study and teaching Therapeutic industry: Place of spiritual/psychological healing Charity institutions: Care for needy and poor Political institutions: Pressure group; democratic ideal

Insight to be embrace and idolatry to be challenged

“Advanced state of syncretism”?I see people who are desperately trying to reach the post-everythings who in their desperation are trying to throw out essential elements such as the substitutionary atonement, forensic justification, imputed righteousness, the Sovereignty of God, or the inerrancy of Scripture. Many of them are probably over-adapting to the post-everything situation. But while they do not have our theological resources, often we do not have their level of engagement with the people of the emerging society. To correct this, let us confess that we really have failure across all our parties to reach the coming society, and let us resolve to use the premier resources of Reformed theology. If we can make these changes, then we may really start to see renewal and outreach, and we might actually be a resource for the broader body of Christ in this culture (Keller).

Relevance or Capitulation to PM?

I was part of what is now known as the Emerging Church Movement in its early days…. I had to distance myself, however, from one of many streams in the emerging church because of theological differences. Since the late 1990s, this stream has become known as Emergent. The emergent church is part of the Emerging Church Movement but does not embrace the dominant ideology of the movement. Rather, the emergent church is the latest version of liberalism. The only difference is that the old liberalism accommodated modernity and the new liberalism accommodates postmodernity (Driscoll).

What are the implications of contextualization for . . .

Our communal church life?Our mission in the world?EvangelismDiaconal mercySeeking justiceMissionsOur callings in culture

Our Mission in the World

How does Western culture (with its insights and idols) . . .

Shape our understanding and practice of evangelism?Shape our understanding and practice of diaconal mercy?Shape our understanding and practice of missions?Shape our callings in public life of culture?

Comprehensive Vision for Cultural Engagement

Two biblical starting points:Lordship of ChristComprehensive scope of salvation

Developments in evangelicalismEarly 20th c: Individualistic, otherworldly,

dualisticMid-late 20th c: Increasingly

comprehensive

Some Starting Examples

Businesswoman in business driven by profit motivePh.D. student in postmodern universityWorker in humanistic psych hospitalHistory teacher in public schoolAthlete in professional world of greedPolitician in liberal governmentPastor in consumer-driven church

Unfaithful Ways to Resolve Unbearable Tension

Withdrawal

Accommodation

Dualism

The Gospel speaks:

Word of grace… culture is good creation

Word of judgement… culture is idolatrously twisted and sinfully distorted

Test everything. Hold on to the good. Avoid every kind of evil (I Thess. 5:21f).

Creational design-Spiritual power

Good creationaldesign

misdirectedby power of sin

redirected by redemptivepower of Spirit

Cultural Discernment

What is the creational insight or structure?

What is the idolatrous distortion or direction?

What kind of healing action is possible?

Biblical Example: Household

OIKOS: Extended family in Roman empire structured hierarchically and oppressively

Fundamental social building block of Roman empire

Undifferentiated institution made up of marital, family, economic, political relationships

Oppressive and hierarchical distortion

Response of the early church

Reject?

Affirm?

Transformation!

Subversive FulfillmentEphesians 5:21ff.

Discerned creational relationships

Transformed relationships creating new institution recognizable as good news to culture

Faithful Witness in Culture

“. . . Christian living will need to be done within culture. . . . but God’s presence in this world aims at reformation and transformation of its structures, never uncritical acceptance of them.” (Philip Towner)

Four final comments

A faithful witness will produce suffering

A Suffering Witness

Missionary encounter with idols of culture will produce suffering

“. . . if we take seriously our duty as servants of God within the institutions of human society, we shall find plenty of opportunity to learn what it means to suffer for righteousness sake, and we shall learn that to suffer for righteousness sake is really a blessed thing.” (Newbigin)

Four final comments

A faithful witness will produce sufferingA faithful witness will need communityEquipping, nourishing, supporting

A faithful witness will need to be rooted in a healthy spirituality

Need for PrayerIf the church is indeed to be Jesus’ agent in bringing his whole agenda to his whole world, it needs his own Spirit. Indeed, if the church attempts to do what has to be done without constantly seeking to be filled and equipped by Jesus’ own Spirit, it is committing blasphemy each time it opens its mouth. This is not a plea that all Christians should enlist in the charismatic movement. Rather, it is a plea that all Christians, particularly those involved at the leading edge of the church’s mission to bring healing and renewal to the world, should be people of prayer, invoking the Spirit of Jesus daily and hourly as they go about their tasks, lest they be betrayed into the arrogance of their own agendas or into the cowardice of relativism.

Four final commentsA faithful witness will produce sufferingA faithful witness will need communityA faithful witness will need to be rooted in a healthy spiritualityA faithful witness will be ‘together with all the saints’ (Eph 3.18)Blind spots—need for new eyes to see

conformity with worldDialogue across history, culture, traditions