{"id":18257,"date":"2018-06-20T18:46:41","date_gmt":"2018-06-21T01:46:41","guid":{"rendered":"http:\/\/blogs.georgefox.edu\/dminlgp\/?p=18257"},"modified":"2018-06-20T18:46:41","modified_gmt":"2018-06-21T01:46:41","slug":"another-way","status":"publish","type":"post","link":"https:\/\/blogs.georgefox.edu\/dlgp\/another-way\/","title":{"rendered":"Another Way?"},"content":{"rendered":"

The second Boxer Rebellion in China as the century turned from the 19th<\/sup>to the 20th<\/sup>(by Western reckoning) was a response to the evident imperialism of European nations and the exploitation of a people and the resources of a long isolated region. Sadly, frequently complicit in this were missionaries and other representatives of the Christian church. Much like the conquest of the western\"\" region of the United States misguided missionaries often confused sharing the Gospel of Jesus with bringing Western \u2018civilization\u2019 to an allegedly uncultured people. Foreign powers were working to carve up China for their own purposes and the apparent collusion of the missionaries only exacerbated the animosity many felt toward the West. As certain groups of people within China began to resent the imposition of foreign people and their religion they sought to exterminate the foreigners and those Chinese who had converted to their religion.[1]<\/a>Though short-lived and eventually squashed by the arrival of some 20,000 foreign troops, the rebellion demonstrated a discontent with the changes imposed by the arrival of Westerners.<\/p>\n

But, what if the Gospel that was brought to China was not conflated with Western culture, dress and customs? What if the Gospel of Jesus was permitted to stand on its own and the missionaries took the position that they were not the saviors of a people by bringing God to a foreign place but were rather, helping the Chinese people discover the God who was already present and active? In the late 19th<\/sup>century there was one such man who sought to do just that. Hudson Taylor originally went to China in 1853 and quickly recognized\"\" that the majority of foreign missionaries were living comfortable lives in compounds isolated from the people they were trying to reach. The gospel they were sharing was thus viewed as a foreign message.[2]<\/a>He adopted the clothing and lifestyle of the local people and began to respond to a call to move the mission to the interior of China, away from the influence of the foreign missionaries.[3]<\/a>\u201cAlthough this made him the laughing stock of both foreign and Chinese onlookers, the effects proved his point and helped people see that what he preached was not such a foreign message after all.\u201d[4]<\/a>He founded the China Inland Mission (now Overseas Missionary Fellowship – OMF) in 1865 and sought to convince 24 other people to join him in his call to reach the interior of China with the Gospel free of cultural indoctrination.<\/p>\n

China remains a challenging place in which to share the Gospel with many maintaining a distrust of the motives of foreigners stretching back to the early periods of contact with Western powers and missionaries. It begs the question; \u201cWhat if the majority of missionaries had eschewed the comforts of the compounds and sought instead to bring the Gospel to the people the way Hudson Taylor felt called to do?\u201d Might this have prevented the Boxer Rebellion? Might a culturally appropriate engagement with the Gospel have shut the door on future atrocities by preventing the rise of Chairman Mao? There is no way to know but certainly this week\u2019s text by Gene Luen Yang paints a picture of a disconnect between many Chinese and those tasked with sharing the Gospel in that land.<\/p>\n

It seems that though we have made strides in this area the Church still frequently fails to understand the difference between sharing the Gospel and enculturation. The Apostle Paul was very quick to realize that in order for the Gospel to be understood it needed to be put into context that made sense in each specific culture. His epistles demonstrate a contextual application rather than generic and legalistic interpretations. His conflict with the leaders in Jerusalem were specifically centered around his willingness to adapt.<\/p>\n

In the contemporary world it would behoove the Church to consider what the needs of the culture is currently and address the Gospel to meet those needs. Emerging adults have a particular way of \"\"perceiving and experiencing the world. Yet, if the Church continues to present the Gospel answering the questions of previous generations it will be dismissed as irrelevant and antiquated. This is not to say that we don\u2019t maintain certain traditions or foundational principles of the Church but that there continues to be a willingness to \u201c\u2026<\/em>become all things to all people\u00a0so that by all possible means I might save some.<\/em>\u201d(1 Corinthians 9:22 NIV) The fear of course is that the Gospel will be diluted to the point of meaninglessness. But we should be just as concerned that we might fail to communicate the Gospel, in word and lifestyle, in a manner that will not seem foreign to those most needing the message. May we heed the lessons of the past and look to the great cloud of witnesses like Hudson Taylor as inspiration for the way forward. If not then we may only repeat the mistakes of the past and suffer a similar fate.<\/p>\n

[1]<\/a>Williams, Yohuru. \u201cBoxer Rebellion.\u201d\u00a0History.com<\/em>. A&E Television Networks, 2009. https:\/\/www.history.com\/topics\/boxer-rebellion.<\/p>\n

[2]<\/a>\u201cJames Hudson Taylor \u2022 OMF International (U.S.).\u201d\u00a0OMF | Missions to East Asia’s People<\/em>. OMF International (U.S.), January 22, 2018. https:\/\/omf.org\/us\/about\/our-story\/james-hudson-taylor\/.<\/p>\n

[3]<\/a>Ibid<\/p>\n

[4]<\/a>Ibid<\/p>\n","protected":false},"excerpt":{"rendered":"

The second Boxer Rebellion in China as the century turned from the 19thto the 20th(by Western reckoning) was a response to the evident imperialism of European nations and the exploitation of a people and the resources of a long isolated region. Sadly, frequently complicit in this were missionaries and other representatives of the Christian church. […]<\/p>\n","protected":false},"author":98,"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":[1309,1273],"class_list":["post-18257","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-boxer-rebellion","tag-yang","cohort-lgp8"],"acf":[],"_links":{"self":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/18257","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\/98"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/comments?post=18257"}],"version-history":[{"count":1,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/18257\/revisions"}],"predecessor-version":[{"id":18262,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/posts\/18257\/revisions\/18262"}],"wp:attachment":[{"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/media?parent=18257"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/categories?post=18257"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.georgefox.edu\/dlgp\/wp-json\/wp\/v2\/tags?post=18257"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}