Culture Meets Scripture (Contextualisation in Practice)

In the field of missiology much has been written on the topic of contextualisation. Paul Hiebert has used the phrase 'critical contextualisation' for the kind of contextualisation that works. He also criticises lack of contextualisation and uncritical contextualisation for causing syncretism. The reason for the latter is obvious. The reason for the former less so: if people are carrying out a practice that they have done since they were young, and been told is essential for their well being, they will continue to carry it out until they have been convinced that the teaching of Scripture has something which replaces the effect of that practice (in terms of their well being). It takes time for people to change their worldview, and they need much support from other members of their community as they do so.

One good powerful question to ask is, 'What would happen if you didn't (do such and such a ritual)?'

Also, what people believe is often reinforced by community stories, so investigate those stories to find out what they are teaching.

For example: in Turkmen there is a story about a young man who behaves very badly at a meal. He ignores the elders, behaves how he wants to, and throws a knife across the table cloth. This is shocking behaviour in Turkmenistan (but in the West would be fairly acceptable, or perhaps wrong at a comic level). He ends up at the end of a rope until rescued at the last minute by one of the offended elders. What does this story teach? That we should always show respect to our elders and betters. If we don't, woe betide us.

In the 'Culture meets Scripture' courses taught by some of my colleagues, they have the following mantra:

'We always thought... but now we know'

i.e. we always thought (that such and such a practice was good) but now we know (from Scripture) a better way of thinking and doing things. 

As I wrote above, it all takes time, but remember that:

• God is in control by his Spirit
• There is a body of believers around each person, helping to support them
• Scripture is foundational
• You cannot persuade people to change, they need to decide this for themselves
• Change is slow - let people change at their own pace

An example might be the swings young people make at Gurban Bayram 'Sacrifice Festival' in Turkmenistan to swing away their sins. (Older people wash their sins away in the bathroom). Later a lamb or goat is sacrificed, just as Prophet Abraham (Ibrahim) sacrificed a ram. It might take time for someone to believe that instead of being to swing away their sins, or sacrifice an animal, they can find forgiveness through the death and resurrection of Jesus the Messiah. The story that the Sacrifice Festival celebrates is about Abraham and his son. This story is illustrative of the biblical belief in forgiveness: Abraham is told to sacrifice his son, but instead a ram is provided. The ram dies instead of Abraham's son, and both father and son go home happy, knowing that God has provided an animal to sacrifice instead of Isaac* having to be sacrificed.** In our case Jesus was led like a lamb to the slaughter (Isaiah 53), and we were set free. Our sins are therefore forgiven.

The question is, can this practice be adapted for use by followers of Jesus the Messiah? Yes, why not. Instead of making swings, or washing, believers can gather together and eat some lamb or goat's meat, and remember that Jesus died in our place. God provided a 'lamb' to be sacrificed (cf. Messianic Jews' practice of the Passover).

This change is going to be slow to take place. Some believers will reject the practice outright, as they have had to leave their Islamic background in the midst of persecution. Others, who remain within their communities, will be happy that they can adapt the practice and make it their own, a new Messianic version of Gurban Bayram.

*Ishmael, as some Muslims believe

**You can read about the story of Abraham and his son in Genesis 22.