When Missiology and Theology Intersect
When we think of traditional missions, we think of missionaries trekking jungles, mountains, and deserts in search of tribal people who have never heard the name of Jesus. Alternately, we may think of missionaries who share the good news with Muslims, Hindus, Buddhists, or Communists.
Yet, there are some areas in today’s world whre people have a cultural understanding of Christianity, while there is little understanding of the gospel.
For example, in Serbia, members of the Orthodox church may attend services and line up to kiss a relic, but may not own a Bible and are not encouraged to read the Bible by their leaders.
In Mexico, families may claim Christianity because of being baptized as an infant, but may have little understanding of salvation by grace through faith.
And in Africa, men and women may be taught about Jesus from birth, but may have combined Christian theo
logy with traditional African religions.
The book Christian Theology and African Traditions by Matthew Michael would be a good book for those seeking to share the gospel with families living in Sub-Sahara Africa.
All cultures tend to blend their traditions with their faith. In America, a Christian pastor can preach about free will from a worldview of capitalism, while in China a pastor can preach about Christian community from their collectivist viewpoint.
As I read Christian Theology and African Traditions, I noted several areas that a pastor, missionary, or Christian worker might keep in mind as they sought to share the gospel with Africans with a cultural understanding of Jesus. Some examples are:
- In African culture, the idea that a “witch doctor” or “herbalist,” possesses superior, supernatural knowledge is prevalent (page 44). Evangelism must be founded in scripture and sound theology. A flamboyant evangelist with a large ego might cause people to place their faith in the messenger rather than the message.
- Similarly, in some African cultures, the Bible (the physical book) may be seen to have magical powers. (page 630). Also, Bible verses may be treated like magical incantations. Emphasis must be put on the God of the Bible and the teachings of the Bible, not the book itself.
- Most Africans believe in God, but those who are becoming more educated and modernized may have this faith tested (page 91)
- Many Africans are fascinated with the spirit world (page 93). Traditional African religions see both evil and benevolent spirits as the cause for many things in life. There is little need to convince an African that spirits exist. Yet, the sovereignty of God must be taught. Care must be taken to not syncretize a biblical view of angels with traditional African understanding of benevolent spirits. In the same way, a biblical understanding of the Holy Spirit is needed (page 198). Care must be taken to not view the Holy Spirit in the same way that spirits are referred to by African witch doctors.
- No matter what our context, we need to preach a gospel that is not based on race, ethnicity, or nationality (page 127). The Christian view of humanity is one in which everyone has worth as someone created in the image of God.
- A healthy Christology and Soteriology is imperative in sharing the gospel. Without a biblical understanding of Christ, the Christian religion can become just another social movement (page 187). While there is a “world changing” element to the gospel, the beginning people of “world change” is “life change.”
These are just a few of the insights that someone seeking to share the good news of Jesus in Africa might learn from Matthew Michael’s book. It is an important work for those seeking to make disciples on the African continent.
Michael, Matthew. Christian theology and African traditions. Cambridge: Lutterworth PresMichael, Matthew. Christian theology and African traditions. Cambridge: Lutterworth Press, 2013.
About the Author
Stu Cocanougher
10 responses to “When Missiology and Theology Intersect”
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A really good and thoughtful summary of many of the salient points of the book Stu. You always bring a good perspective with your wide-ranging missions experience and cultural exposure. Thanks.
Stu, your comparisons are always so interesting and thought provoking but clear illustrations. You are a really good teacher!!
I am guilty as one of those persons who thought that most people in Africa were Muslims, ancestor worshippers, or worshippers of animals or something else. These books have really enlightened me. This is especially important as we go to Africa. There is quite a large Christian population there. I am not sure the materialistic Christians here in the US really are obeying the whole gospel; we have nothing to brag about.
Love your pictures too!!
Interesting post Stu! I think within our own country many of these reflections can be applied. Within your missionary experience do you see a shift in some of these generalized perceptions noted in your post?
Great reminder Stu – “The Christian view of humanity is one in which everyone has worth as someone created in the image of God.” As long as we can stay out of the “us and them” mentality and stay in the “we are in this together” mentality we have a chance of being heard regardless what culture we find ourselves interfacing with. I really appreciate your global perspective of missions. So fascinating!
Thank you for this good summary, Stu. I think what this book is reiterating is the absolute importance of living incarnately before trying to explain the Incarnation.
Stu your presentation of this statements that Michaels stated resonated in me. ‘ the Bible (the physical book) may be seen to have magical powers. (page 630). Also, Bible verses may be treated like magical incantations’
When Jesus was confronted by Satan he used the scriptures to combat/defeat his challenges. God said in the Bible that the words out of his mouth will not return void and will accomplish what he said it would. The words in the Bible is not a portion but they are powerful.
Please clarify for me your statements that they should not focus on the Book? Thanks
Stu, you wrote – ‘In Mexico, families may claim Christianity because of being baptized as an infant, but may have little understanding of salvation by grace through faith.’
I found myself wondering about replacing Mexico with the ‘US’….wouldn’t it be just as applicable to us? It might be better suited if we changed it up a bit and said something like:
‘In the US people may identify as Christian, often because of the dominant cultural norms, but many have little to no understanding of that title’s call on their lives
I guess, the point I am trying to make is that all of our cultures are in need of ‘conversion’ in some ways – and yet as you point out, there can be value and depth provided by connecting various culture points to our faith.
Theologian David Congdon says that the ultimate goal of a missionary is for him/herself to be ‘converted’ by the culture into which they have been sent.
It is a provocative statement, but one that I think deserves to be considered and wrestled with, especially, I think as we move past a colonial and imperialistic model of mission (i.e. ‘bringing the gospel to people) and moving to one based more on relationships and partnership that recognizes that God is already present and active wherever we might go.
Chip, a long discussion could come from both of your points. I will give brief answers. 1) I want to be careful not to slam all Catholics and all Orthodox Christians, but I find that in the US/Europe there is a culture of secularism/individualism that corrupts Christianity. In Latin American and Asia, it is more a form of Mysticism. For example, A Mexican Catholic may not own or read a Bible, may not memorize scripture or even know very many Bible stories, yet that same person may have many Catholic good luck charms to trust for safety, good fortune, etc.
On your second point, good missiology always involves contextualization. Appreciating cultures is the starting point of that. But it can be taken to far. If I believe that my ultimate citizenship (culture) is in Heaven, then I am going to see that there all cultures here on Earth are fallen. For example, as an American, we can talk all day long about the problems with American Culture that are ANTI-Christian. In the same way, I can admire some things about Thai culture, but I need to also see the corrupt things about it. I need to be wise.
True, “I need to be wise” that all cultures are embedded with sin. But in line with Chip’s statement, the reality is that my time living with the Turkana has, I believe, enriched and enlarged my theology. Not accepting all things Turkana whole-heartedly, nor all things American, but looking at the world from the Turkana perspective adds another rich layer to how I understand and interact with God, the world, and others.