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Mark Naylor M.Th.

Top Ten Countdown of Cultural Lessons (3-4)

Jarrod Haas is a student in the Cross-cultural Leadership Training Program, CLTP @ Northwest, working towards an undergrad level diploma in preparation for cross-cultural ministry among Asians. [singlepic=163,320,240,,right] CLTP is a one year, mentored, experienced based program that prepares the student for Master’s level seminary studies as well as equips them for ministry either internationally or in Canada. He is currently on a short-term missions trip in Korea to complete his year of studies.

This series of blogs are sections taken from one of his papers (edited with permission) entitled 10 Lessons in Crossing Culture. These ten points outline the major cross-cultural lessons that Jarrod has learned through the CLTP program, which, along with his academic studies, included involvement with International Students Ministries Canada, Gateway and a local Korean Church.

4. The Gospel must be contextualized

Just as the messenger of the Gospel must be contextualized, so must the message itself

Just as the messenger of the Gospel must be contextualized, so must the message itself. Dan Gibson observes that while sin is the central problem faced in reconciliation with God, there are three general paradigms through which all world views deal with the fallout of sin: guilt/innocence, shame/honour, and fear/power.1 Gibson argues that each of these paradigms is represented in the Bible, and that the gospel, at its core, must be contextualized accordingly.2

For example, the “four spiritual laws” and “Romans Road” work well in a western “guilt/innocence” context, but do not speak to key issues faced in other cultures. Middle eastern nations are heavily based in a “honour/shame” paradigm due to the influence of Islam. In this case, the parable of the Prodigal Son becomes not a story of a guilty man restored to innocence, but of a man hopelessly trapped in shame who is restored to honour.

All three of these world views are addressed in the Bible in many places. For example, Romans 8:1 and 5:1 address guilt, Romans 8:15 and 1 John 4:18 address fear, and Leviticus 26:13 and 1 Peter 2:6 address shame.

3.  Contextualization, a path between cultural relevance and compromise, can only occur successfully as a result of complete reliance upon God.

[Jesus] often challenged the culture in ways that offended people

Jesus was incarnated into Jewish culture. However, while he adopted Jewish values and customs, he often challenged the culture in ways that offended people. The missionary must do likewise, but cannot depend on his or her own wisdom to determine when contradiction or acquiescence is appropriate. For example, it is not difficult to imagine that not many of us would, of our own volition, allow a prostitute to wash our feet with her hair in front of the local religious authorities, especially knowing the full significance of that event in its context. Similarly, how many of us, if we were able, would turn 6 vats of water into wine for a wedding? Christ stressed the importance of our reliance upon him: “apart from me, you can do nothing” (John 15:5).

The whole concept of contextualization is new to me, and I have not had significant exposure to other cultural contexts. The most significant result of my studies so far has been to ensure that I learn and teach these ideas with an emphasis towards reliance upon Christ.

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  • 1Müller, R. The Messenger, the Message, and the Community. 140-143.
  • 2ibid., 129-264.

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