1. Rethinking Evangelism and Contextualization

2. Rethinking Evangelism and Contextualization
John Robb (1994) states “after you have incarnated yourselves among people group to learn their beliefs, values, and needs, a strategy will emerge from the perceived needs of the people one wishes to come Christ. The worldview and needs of a people group should inform the strategy and ministry practices to that people group. There should be a skillful integration of Scripture, social actions, and power encounter in the implementation of a strategy to unreached people.” (65-68)

3. The Dynamics of Rethinking Evangelism and Contextualization
Models of contextualization vary in the emphasis given to text, context, and agent. Some models emphasize the text to the neglect of the context. Other models emphasize the agent to the neglect of the context. What do you think is an appropriate and effective model of contextualization for doing evangelism?

4. Naïve Realism
A person can know reality only from the study of Scriptures. A person’s knowledge of the Scriptures negates the need to understand culture. Such an orientation to contextualization focuses on inserting truth into a culture. The culture may be studied to gain insights of how best to communicate truth to that culture. However, the culture is of limited significance to biblical truth.

5. Prophetic Model of Evangelization
The Scripture analyzes the agent’s assumptions and biases. Scripture determines the relevant things in a culture. The culture is always under the judgment of Scripture. Bevans (2002) argued that sin tinted both agent and culture. It is necessary, therefore, that Scripture critique both culture and the agent to facilitate appropriate contextualization.

6. Critical Realism
It recognizes the Bible as absolute truth. However, critical realism acknowledges that the agent cannot grasp ultimate truth as revealed in Scriptures. The agents learn to find new ways to amplify truth. First, they seek to understand cultural context in order to make the message relevant to the receptors. Critical realism assumes that some truth (general revelation) exists in culture. Second, the Agent look for insights within culture and the “hermeneutical community” that may help to amplify biblical truth.

7. Logic Systems
Western logic assumes clear categories and distinctions. However, Asian logic tends not to make a distinction between categories. Rather, “reality is in flow and interpenetrating. One thing is part of another and indistinct” There are logic systems such as analogical, topological, and relational logics. These logic systems assume different understandings of reality. The biblical text can best be communicated in the logic system of the people.

8. Thinking Patterns and Rethinking Evangelism
English : Linear logic pattern
German: Dialectic logic pattern
French: Digressional logic pattern
Japanese: Circular logic pattern
Bantu: Illustrative logic patter
Mediterranean logic pattern
TW p

9. Exegetical Contextualization
Jackson Wu (2015), a Chinese missiologist, argued that exegetical contextualization allows missiologists to “locate the cultural context within the local biblical text… Contextualization via exegesis means listening for echoes of cultural [themes] within Scripture. Our goal is to exegete Scripture according the author’s original intent and at same time to convey distinct emphases found within the contemporary setting” (127).

10. Exegetical Contextualization
Wu (2015) gave preeminence to the biblical text. He believed that the biblical text has universal relevance to all cultural contexts. While context may vary from place to place, human needs and concerns are generally the same in all cultural settings. Exegetical contextualization seeks to discover those cultural concerns or themes from within the biblical text. However, the contextualizer should be carefully not to impose cultural themes into the biblical text. He should allow cultural themes to emerge from the biblical text.

11. General Revelation
General revelation helps to prepare people for specific revelation. Moreau (2012) noted that general revelation is visible in all cultures. This general revelation can be in the form of dreams, redemptive analogies, cultural bridges, proverbs, and nature. These forms of general revelation help to prepare people to encounter specific revelation. There is no salvific value in general revelation.

12. Biblical Model of Evangelism and Contextualization
Daniel and Nebuchadnezzar
Lazarus and Jesus
Samarian Woman and Jesus
Joseph in Potiphar’s House

13. Critical Realism
It recognizes the Bible as absolute truth. However, critical realism acknowledges that the agent cannot grasp ultimate truth as revealed in Scriptures. The agents learn to find new ways to amplify truth. First, they seek to understand cultural context in order to make the message relevant to the receptors. Critical realism assumes that some truth (general revelation) exists in culture. Second, the Agent look for insights within culture and the “hermeneutical community” that may help to amplify biblical truth.

14. Practice in Contextualization and Evangelism
What are norms, symbols, values, events and proverbs of the people you want evangelize?
What do these cultural forms mean to the people?
What does biblical text say about these meanings?
Which of these meanings can be use to illustrate or contextualize
biblical truth to your people group?
What would be the result of such contextualization?

15. Rethinking Evangelism and Contextualization
John Robb (1994) states “after you have incarnated yourselves among people group to learn their beliefs, values, and needs, a strategy will emerge from the perceived needs of the people one wishes to come Christ. The worldview and needs of a people group should inform the strategy and ministry practices to that people group. There should be a skillful integration of Scripture, social actions, and power encounter in the implementation of a strategy to unreached people.” (65-68)

16. Rethinking Evangelism and Evangelism
Repacking
Reframe of contents to appeal to logic patterns, ages and people groups
Receptor orientation and communication
Looking for foundation stones or connectors in the receptors’ belief, values and culture
Hanging of biblical unto these connectors or general revelation factors

17. “Whitehouse argues to get hearing in the Muslim [Chinese] world, we must not only “package” the gospel in Muslim [Chinese] friendly terms, but we need also “reframe” the contents of the package so that it speak truth to the Muslim’s mind… we need to look for foundation stones within the Muslim’ culture and belief system, for there are many basic values, beliefs, and concept upon we can build [connect] biblical beliefs…In addition, to these redemptive analogies, we need to find redemptive windows in the heart of the Muslim’ culture ”
Whitehouse, Jerald “Communicating Adventist Beliefs in Moslem Context.” Journal of Adventist Mission Studies. Andrews University Seminary 2, 44, 49

18. Mission

19. Practice in Contextualization and Evangelism
What are norms, symbols, values, events and proverbs of the people you want evangelize?
What do these cultural forms mean to the people?
What does biblical text say about these meanings?
Which of these meanings can be use to illustrate or contextualize
biblical truth to your people group?
What would be the result of such contextualization?