For Heaven’s Sake
Throughout the pages of Matthew Michael’s book, “Christian Theology and African Traditions”, I was reminded of the many discussions of contextual theology and the words of Paul: “I have become all things to all people so that by all possible means I might save some” (I Cor. 9:22).
What a beautiful reminder of our responsibility in finding common ground with others in order to bring them to Christ. Ironically, Michael’s criticism of Christians in their failure to reach Africa is due to their lack of knowledge of African culture and willingness to make Christianity digestible for African consumption: “The failure of Christianity to have a formidable impact on the continent is because of the failure of Christianity to engage the worldview of the African people” (12). Unlike Paul, many times Christians experience an unwillingness to be what people need in order to find salvation.
This appears to be an on-going issue for Christians: how to be contextual and be all things to all people. Our tendencies are to have people conform to us instead of us conforming to them, in order to develop a relationship so we can earn the right to speak to their spirituality. Growing up in church, I was well-educated in the Christian language, culture, and world. When I opened my private practice as a therapist, there was a learning curve for me to develop a rapport with non-Christians who didn’t know the Christian language and culture. I was shocked how much I depended on people knowing certain scriptures and sayings as we quipped them to each other, then exchanged knowing looks, affirming nods, and validating “amens”. To teach spiritual principles and theological concepts to non-believers hungry for spiritual guidance can be an awkward and uncomfortable experience. Leaving my comfort zone, finding common ground and respecting the differences was the key to developing a good rapport. Without this established relationship, trust could not be developed for the client to drop their defenses to feel secure enough to work on difficult issues. Along with the scripture training, I often wished I had relationship training in Sunday School on how to develop a rapport and be all things to all people for the sake of their salvation.
Some African beliefs I respected and admired that were new for me was the cultural belief that a God exists. Their culture, stories, and practices all indicate a belief in God. “In the traditional African sense and setting, there are no atheists, but rather polytheists who assume not only the existence of God but the existence of many of his kind”(64). This is refreshing to consider discussing theology and spiritual beliefs with a culture that doesn’t deny the existence of God. They would be more open and respectful of your belief of God if not a bit curious and reverent to another deity. In our culture, it is challenging to introduce people to a God when many do not even believe in the existence of God. The conversation falls flat rather quickly (I speak from experience) as they are more committed to the denial of his existence than exploring the possibility of another image of God.
Although it is not hard to see from African worship and culture, it was refreshing to learn how important emotions are to Africans and equate that to the divinity. “From an African point of view, a God without emotions becomes indeed ridiculous and thus impossible for the African to share with such deity the complexities of their emotions” (24). I can imagine any emotionless and expressionless missionaries of old who attempted evangelism must have been less than appealing to the African culture. Again, in becoming all things to all people, one can see the importance of expressing emotions and validating emotions so they can believe in a God who values their emotions. A simple yet profound thought.
Finally, Michael echoes the words of Paul with, “…Christian theology should encourage taking on the positive elements of the African traditions and positioning these elements in dialogue with the teaching of the scriptures” (224). For heaven’s sake, we need to be all things to all people. Paul nailed it. His words of old still apply to evangelism today.
About the Author
Jennifer Dean-Hill
11 responses to “For Heaven’s Sake”
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Thanks Jennifer – I guess we are all trying to engage in certain cultures – in your case your therapeutic world and engagement with people who are not Christians. I like your emphasis on Paul’s choosing to adapt for the sake of the gospel – we have to keep on doing this as our culture changes around us in the post-Christian West!
Very true. My Chrisitan education actually stressed the opposite. Stand out and be bold for your faith and be willing to be different for the sake of the gospel. I find it refreshing to consider being bold in adapting in our faith so others may be reached.
“In our culture, it is challenging to introduce people to a God when many do not even believe in the existence of God.”
Great post, Jen. Yes, why would we even think somehow our culture is superior to others? We all have our issues. The basic thrust of what Michael said gives me hope – let’s all start with the Scriptures.
And consistent with Livermore – a dash of humility as we learn to understand others so that we can have a relationship with them. Thanks for reminding us that the gospel was first for Paul and should be for us too.
Yes, a “dash of humility” goes a long way when sharing the gospel. Great reminder!
Great reflections Jen! It is so true how we assume that even other christians understand our “Christian speak”. We have to establish common ground in order to build trust. Trust is fundamental for establishing a relationship. Relationships allow for us to share the truths of the Gospel as we do life together in community.
Beautifully said, Christal. You know you sound much like a therapist. Your mom would be proud of you!
“Although it is not hard to see from African worship and culture, it was refreshing to learn how important emotions are to Africans and equate that to the divinity.”
YES Jen! I noticed this in Brazil as well. They cannot even fathom of a God with no emotions. One pastor (Wesleyan, of course) quipped, “How can we be sinners in the hands of an angry God, if God has no capacity for sadness, grief, joy, or humor?”
Wow! Looks like we could stand to be stretched in expressing our emotions in Western Christianity.
Jennifer this statement seems so simple, yet we struggle with it. “What a beautiful reminder of our responsibility in finding common ground with others in order to bring them to Christ.”
Understanding who someone is to find common ground sometimes causes conflict within ourselves because we are unable to understand who they are. We should learn to accept people for who they are, then build on that foundation.
Great post, Jenn.
You wrote –
‘This appears to be an on-going issue for Christians: how to be contextual and be all things to all people’. – This is true, to be sure.
I also think that one of the issues that goes along with that is figuring out what isn’t negotiable in that becoming all things.
In the Reformed tradition, one of the things we often talk about is the ‘essential tenets of the reformed faith’. Our ordination vows ask us to affirm those ‘essential tenets’…. the great irony of this is that what, exactly those tenets are has never been agreed to or defined. Ha!
“This is refreshing to consider discussing theology and spiritual beliefs with a culture that doesn’t deny the existence of God.”
While in some ways, that is true, the reality is that there continue to be different divergences that make the intersections of our contexts challenging. For instance, the Turkana have no problem believing in God (Akuj), but traditionally, Akuj is distant and has to be approached through the ancestors (ngipean). A personal, approachable God that doesn’t need to be manipulated through rituals is a leap in their theology.