Mission, Culture and Contextualisation

Prepared by Mrs. Euniki Phaltual

COURSE DESCRIPTION

This module will focus on the study of “Mission,” the definition and Biblical foundations of
mission. The course would also include study of “Culture” to acquire a better understanding on
how to communicate gospel in multicultural context.

Outline:
1) Understanding Mission
1.1 Traditional Understanding
1.2 Motives of Mission
1.3 Motive of Mission (David Bosch)
1.4 Development in Mission
1.4.1 Mission as Missio-Dei
1.4.2 Mission as Kingdom of God
1.4.3 Church-centered to World-centered mission
1.4.4 Individual to cosmic-dimension of salvation
2) Culture
2.1 Definition of Culture
2.2 Types of Culture
2.3 Levels of Culture
2.4 Characteristics of Culture
3) Worldview
3.1 Characteristics of Worldview
3.2 Functions of Worldview
3.3 Flawed views
4) Culture in the Bible
4.1 Culture in the Old Testament
4.2 Culture in the New Testament
5) Gospel and Culture
5. 1 Models of Gospel and Culture
5.1.1 Charles Kraft
5.1.2 Paul Hiebert
5.1.3 Richard Neihbuhr
5.2 Forms and Meanings
6) Contextualisation
6.1 Types of Contextualisation
6.2 Inculturation and Accomodation
6.3 Models of Contextual Theology
6.3.1 Translation model
6.3.2 Anthropological model
6.3.3 Praxis model
6.3.4 Synthesis model
6.3.5 Transcendental model
 6.3.6 Counter-cultural model
7) Cross-Cultural Communication
7.1 Stages of Communication
7.2 Culture model of missionary communication
7.3 Myths of Communication
7.4 Basic Principles of Communication
8) Cross- Cultural Mission and Challenges
8.1 Religious Pluralism
8.1.1 Exclusivism
8.1.2 Pluralism
8.1.3 Inclusivism
8.2 Different Cultural Orientation to sin
8.2.1 Guilt- innocent culture
8.2.2 Shame- honour culture
8.2.3 Fear- power culture
8.3 Insider Movement
8.3.1 Working definition of Insider Movement
8.3.2 Historical Development of Insider movement
8.3.3 Myths/Misunderstandings of Insider movement
 Chapter 1

Understanding Mission:

1.1 Traditional understanding of mission

Since the 1950s, there has been a remarkable improvement in the use of the word “mission
among Christians. Before the 1950s, mission mainly meant:
1) Sending to designated territory
2) Activities undertaken by missionaries
3) Geographical areas
4) Agencies
5) Mission field- non christian world
6) Centre from which missionaries operated
7) Local congregation without a resident minister
8) Special services
1.2 Motives of Mission:
Impure motives according to Verkuyl:
a) Imperialist motive (turning “natives” into docile subjects of colonial authorities
b) Cultural motive (motives as the transfer of the missionary’s “superior” culture
c) Romantic motive (the desire to go to far-away and exotic countries and people
d) Ecclesiastical colonialism (the urge to export one’s own confession and church order to
other territories).
Other missionary motives:
1) The motive of conversion, which emphasizes the value of personal decision and
commitment, but tends to narrow the reign of God spiritualistically and individualistically
to the sum total of saved souls.
2) The eschatological motive, which fixes people’s eyes on the reign of God as a future
reality, but in its eagerness to hasten the irruption of that final reign, has no interest in the
exigencies of this life
3) Plantation ecclesiae, which stresses the need for the gathering of a community of the
committed but is inclined to identify the church with the Kingdom of God.
4) Philanthropic motive, through which the church is challenged to seek justice in the world
but which easily equates God’s reign with an improved society.
1.3 Motive of Mission: (David Bosch)
• Shalom:
“The root word is “Shalom”. It is often translated as peace. However, it has many meanings. It
means “being complete”, sense of “being whole” or “being perfect.” It also talks about “total
welfare” or “soundness.” Sometimes it talks about being full, or sound or safe.
When we talk about restoration, it gives us something that we are free from something. Shalom
is the original state of being. We were created to be perfect, sound, harmonious, but this original
state was destroyed because of sin. Salvation is seen as perfect harmony and relationship. That’s
how we come up with the idea of “reconciliation.” Jesus is foretold as someone who is “Prince of
Peace.” The next aspect we see if the whole source of Shalom, which is God. God initiated, He is
the source and foundation of Shalom. He takes vertical (reconciliation with man) and horizontal
(harmony with one another) dimension. God is working in and through His people.”

1.4 Development of ‘Mission’

1.4.5 Mission as Missio- Dei

The concept of Missio-Dei:

The development of the understanding of Missio Dei (Latin for "Mission of God") was a
transformative moment in the history of Christian mission theology. It marked a shift from
viewing mission as primarily the activities of humans, missionaries, or mission agencies, to
recognizing mission as rooted in the very nature and work of God. This change broadened and
deepened the theological framework for mission, bringing it into alignment with a more holistic
and God-centered perspective.

The term Missio Dei emphasizes that mission is not a human invention or initiative. Instead, it is
God's mission, arising from His love and purpose to redeem and restore creation. God is the
sender, and all mission activity flows from His initiative (John 3:16; Genesis 12:1-3).

Missio Dei is rooted in the understanding of the Triune God—Father, Son, and Holy Spirit. The
Father sends the Son, the Son sends the Spirit, and the Spirit sends the church. This Trinitarian
dynamic highlights that mission is integral to who God is and how He acts in the world.

The understanding of Mission as God’s Mission (with our missional activities as mere
contribution to the divine Mission of God) further developed the understanding of mission and
caused the various shifts:

1.4.2 Mission as the Kingdom of God (basileia Tou Thou)

Jesus central theme was Kingdom of God.

It was difficult for people to understand. He spoke in parables.

The Kingdom of God was not a new idea for the people. The Jews talk about Kingdom of God a
lot. But it had three main meanings:

1) Davidic Kingdom (2 Sam 7:12-16)

2) God would reconcile and rule the world from the temple through the priesthood (Ezek
40-43).
3) In the future, Israel would be at the top and oppressors will become the oppressed (Acts
1:6)

Kingdom of God is both present and future:

Lk. 17: 21: Jesus announced that the Kingdom of God is “in the very midst” of the believers.

Mk. 1: 15; Mt. 4: 17): nearness of Kingdom of God

- Characteristic of Kingdom of God: God’s reign arrives wherever Jesus overcomes the
power of evil. Then, as it does now, evil took many forms: pains, sickness, death, demon-
possession, personal sin and immorality, the loveless self-righteousness of those who
claim to know God etc.
- Jesus ministry is that the long expected reign of God is being inaugurated. It will be
consummated when he comes again in the physical Kingdom.

1.4.3 Church centered to World-centered Mission

Mission had in the earlier centuries, especially among the Orthodox Christians, been thoroughly
church-centered, where a strong emphasis was placed on ecclesiology. As Bosch explained, “the
conviction was that the church was the Kingdom of God on earth and that to be in the church
was the same as being in the Kingdom.” The emphasis on the church was so strong that church
was seen as the aim, the fulfillment of the Gospel, rather than an instrument or means of mission.
Such views had consequences even on the practice of mission. Under no circumstances may any
individual, or group of individuals, embark upon a missionary venture without being sent and
supported by the church. It was with this understanding of mission that many early missionaries
came to Asia and Africa and start churches which were established in the model of the churches
in Europe, and were called “mother” and “daughter” churches, where the superiority of the
former was evident.
This understanding gradually shifted to the understanding which was more world-centered. The
Great schism between East and West Christianity in 1054 was a turning point. The Christians all
over the world started seeing “unity” as the aim of mission. The understanding of “theosis”,
which states union with God rather than deification, was emphasized upon. Theosis was seen as
reconciling the loss of image of God and the transformation of old existence into a new creature
into new eternal life. For Protestants as well, world-centered theology was stressed upon. World-
centered theology today, according to Irvin, means “placing one's self on the side of
those who are poor or oppressed, who struggle for justice.” Christians started becoming aware of
the need for standing in solidarity with those who are downtrodden, poor and marginalized. The
world and the need of the world became a starting point for mission.
1.4.4 Individual to cosmic dimension of salvation:
Historically, Christian mission has emphasized the individual’s salvation, centered on personal
repentance, faith in Christ, and the assurance of eternal life. Missions, especially Evangelical
Missions were focused on individual conversion. Reconciliation to God was seen on a personal
level (2 Corinthians 5:17). Missionaries like William Carey favored conversion of individual
compared to mass conversion. “Saving- soul” of individuals became the motivational factor.
Revival movements and missionary campaigns during the time also emphasized personal
decisions for Christ, such as the Great Awakenings or Billy Graham’s evangelistic crusades.
However, in recent decades, Christian mission has increasingly recognized that salvation
encompasses not only individual redemption but also the restoration of relationships,
communities, societies, and creation itself.
Biblical Basis of this claim:
o Creation and Fall: Sin disrupted the relationship between humans, God, and
creation (Genesis 3).
o Christ’s Redemption: Jesus came not only to save individuals but to reconcile “all
things” (Colossians 1:19-20).
o New Creation: God’s ultimate goal is the renewal of heaven and earth (Revelation
21:1-5).
Hence, Salvation involves addressing systemic injustices, restoring broken relationships, caring
for creation, and working toward God’s kingdom on earth. Famous contemporary scholars like
Leslie Newbigin, John Stott, N.T Wright, Christopher Wright etc. advocate cosmic dimension of
salvation. According to these scholars, salvation encompasses not only spiritual dimension, but
social and environmental dimensions too.