{"id":13411,"date":"2017-06-16T07:42:34","date_gmt":"2017-06-16T14:42:34","guid":{"rendered":"http:\/\/blogs.georgefox.edu\/dminlgp\/?p=13411"},"modified":"2017-06-16T07:42:34","modified_gmt":"2017-06-16T14:42:34","slug":"tradition-worldview-and-what-it-means-to-be-from-somewhere","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/tradition-worldview-and-what-it-means-to-be-from-somewhere\/","title":{"rendered":"Tradition, Worldview and what it means to be from somewhere"},"content":{"rendered":"<p>I read our assigned reading for this week,\u00a0<em>Christianity and African Traditions<\/em> by Matthew Michael, with quite a bit<\/p>\n<div style=\"width: 573px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" class=\"\" src=\"http:\/\/fc07.deviantart.net\/fs71\/f\/2013\/244\/a\/c\/stereotype_map_by_pokemonarenaart-d6kp9vb.png\" width=\"563\" height=\"338\" \/><p class=\"wp-caption-text\">How different would our theological stereotype map look . . . . .or would it just be Europe?<\/p><\/div>\n<p>of interest. \u00a0The church I currently serve is about 50% Cameroonian, and as such, I often &#8211; on a weekly, sometimes even daily basis &#8211; see and try to account for and understand the intersection of our Christian faith and African Traditions. \u00a0This is sometimes difficult, and often a challenge, but I can honestly say that I am always thankful to be entrusted with this awesome responsibility.<\/p>\n<p>It is a responsibility that, as I look back on my life, God has been preparing me for for a long time. \u00a0I think of my unusual &#8211; at least in terms of the typical American &#8211; seminary experience where, starting from my very first class, I was regularly told and exposed to the importance and prominence of African leaders. \u00a0That very first seminary class was called\u00a0<em>&#8216;A History of World Christianity&#8217;\u00a0<\/em>and was entirely focused on the history of the Christian faith outside of &#8216;the West&#8217;. \u00a0In that class, we heard (over and over and over \ud83d\ude42 ) that the story of Christianity is not simply the story of Christianity in the Western World.<\/p>\n<p>Beyond that, we learned that if we ignore or are ignorant of the beginnings of and further development of theology and Christian thought in Africa and Asia, we aren&#8217;t just missing some obscure history of our faith &#8211; we are missing fundamental elements of the Holy Spirits work in and through the world. \u00a0In short, we can&#8217;t get to where we are as 21st century Western Christians without the work, influence and leadership of African Christians over the last two centuries and especially in the early church. \u00a0These are facts, but I don&#8217;t think they match up very well with our perceptions, which probably run closer to the &#8216;worldview stereotype map&#8217; above.<\/p>\n<p>All of the above is really, just an extended way of saying that I came into contact with Michael&#8217;s work already nodding my head in agreement, both about the importance of Africa to Christianity&#8217;s past and also to to the essential work of understanding an &#8216;African worldview&#8217; and African traditions as we integrate those with Christianity.<\/p>\n<p>Michael says &#8216;The power of traditions as the origin of worldview cannot be underestimated , thus we must take seriously the challenge that the African worldview poses to biblical Christianity in Africa. (<em>Michael, p. 11). \u00a0<\/em>Unlike many of our cohort who have extensive experience with the confluence of African worldview\/traditions\u00a0<em>in Africa<\/em> my primary experience is their confluence\u00a0<em>in America. \u00a0<\/em>In that experience and observation, there have been many touch points where there tends to be conflict, tension and\/or dissonance between what I perceive to be an African worldview and a more Western one.<\/p>\n<ul>\n<li>Time &#8211; This is, in some ways the one that produces the most tension and conflict. \u00a0But the precision with which many with a Western\/European worldview is simply not present in those with an African worldview. \u00a0In our church we have largely navigated this minefield with a few simple steps:\n<ul>\n<li>Worship services, education programs, etc. start &#8216;on-time&#8217;; even if we are missing many\/most\/all of our Cameroonian members<\/li>\n<li>At the same time, some provisions are made: there are no &#8216;dirty looks&#8217; and minimal disruption as members\/friends\/guests stream in after programs have started; important special elements of worship, i.e. baptisms, etc. are always placed well into the order of worship (usually at least 30 minutes), to allow for &#8216;late&#8217; arrivals; when a precise time is necessary for one reason or another, that is clearly and individually communicated.<\/li>\n<li>When I am asked to participate in a Cameroonian community event: wake, house blessing, etc. \u00a0I am always given times in both time and &#8216;African time&#8217;. \u00a0For example: For a Saturday evening wake that starts &#8216;promptly&#8217; at 6pm, I don&#8217;t need to arrive until around 7, as it will not begin until at least 7:30 because they are on &#8216;African time&#8217;.<\/li>\n<\/ul>\n<\/li>\n<li>Advance planning &#8211; This is another tension point as signup sheets, registrations, etc. are created for a purpose and event planning and weekly ministries are easier to coordinate when you know who is coming and what they are bringing in advance. \u00a0In my experience, while I can tell you with a fair degree of certainty what we will have to eat for our fellowship time (rice, &#8216;puff puffs&#8217;, chicken), I won&#8217;t know from week to week who will be bringing something or what they are bringing. \u00a0As one of our Cameroonian members explained, &#8216;I can&#8217;t sign up because I don&#8217;t know. \u00a0If I wake up and have time to make rice or chicken, I will do that. \u00a0If not, someone else will. \u00a0It will all work out.&#8217; A signup sheet is not part of that equation.<\/li>\n<li>Financial giving &#8211; Obviously there is a huge element of financial giving that is completely individualized, but in general, the circumstances and patterns I have observed do clearly illuminate different worldviews. \u00a0First, all of our Cameroonian members are &#8216;regular&#8217; givers to the church. \u00a0Not all of them fill out a pledge card, but all give something on a consistent basis; this is viewed as an essential part of belonging to the church. \u00a0For the vast majority of our Cameroonian members and families there are financial &#8216;responsibilities&#8217; that extend beyond the nuclear family unit &#8211; most are supporting extended family members in their household, sending some amount (often a significant amount) back &#8216;home&#8217; to Cameroon, and also still supporting their &#8216;home church&#8217; back in Cameroon. \u00a0That breadth of giving output, seems to be a standard for African immigrants in the US (one would assume this is true for many Asian and south\/central American immigrants as well, but that is just an assumption). \u00a0Before this widely understood by members of our community from outside of Africa, there was some tension about giving levels or amounts. \u00a0Increased knowledge has led to greatly increased understanding in this area.<\/li>\n<\/ul>\n<p>Relationship with tradition\/authority &#8211; As I have spoke at great length on other posts, there is a great divide in the deference and respect given to me (as pastor) and to institutions like our denominational structures. \u00a0In short, our African members have a much greater level of default acceptance of and concern for traditional structures and roles. \u00a0Here there seems to be some tension within the Cameroonian community (between African <em>marriage<\/em> and gender roles and American ones and then also some, not surprising, tension between older and younger generations).<\/p>\n<p>For the church I serve and for me as a pastor, understanding these differences has been critical and it was only when we began to look past the individual differences (i.e. when people show up for worship) and to the fundamental differences in worldview, that we began to see real progress in building a unified church community and crafting worship and programmatic experiences that were authentic for all of our community.<\/p>\n<p>In his conclusion, Michael says:<\/p>\n<blockquote><p>At the end , the encounter between Christianity and the African continent is an encounter between the Judeo &#8211; Christian traditions and the age &#8211; old African traditions . For the African Christian , his loyalty is to the noun rather than the adjective that describes him , thus \u201c African Christian \u201d becomes first and foremost committed to the \u201c Christian \u201d in this label , and it is such \u201c Christian \u201d commitment that determines his general attitude to the \u201c African \u201d and the adjectival nomenclature that further describes him (<em>Michael, p.226).<\/em><\/p><\/blockquote>\n<p>This has been an important principle for our church. \u00a0The way in which we have articulated it (not originally, but hopefully authentically) is simply: that which unites us (Jesus Christ) is greater than that which might separate or divide us (worldview, cultural ethnic differences, etc.). \u00a0It has served as an important reminder that our faith, our theology and our expression of that faith and theology is always contextual and in some ways a product of our worldviews, but also that in the end &#8211; we are not first American or African, male or female, or any other binary descriptor. \u00a0Rather, all of us are first and foremost beloved children of God and followers of Jesus Christ.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter \" src=\"https:\/\/s-media-cache-ak0.pinimg.com\/236x\/2c\/a9\/79\/2ca979a665b9b874ac28be4759034731.jpg\" width=\"439\" height=\"439\" \/><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>I read our assigned reading for this week,\u00a0Christianity and African Traditions by Matthew Michael, with quite a bit of interest. \u00a0The church I currently serve is about 50% Cameroonian, and as such, I often &#8211; on a weekly, sometimes even daily basis &#8211; see and try to account for and understand the intersection of our [&hellip;]<\/p>\n","protected":false},"author":88,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[1],"tags":[991],"class_list":["post-13411","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-michael","cohort-lgp7"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/13411","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/users\/88"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=13411"}],"version-history":[{"count":3,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/13411\/revisions"}],"predecessor-version":[{"id":13419,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/13411\/revisions\/13419"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=13411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=13411"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=13411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}