Contextualization

Contextualization

            Contextualization amid mainstream society is widely demonstrated through the use of popular music forms and church structure that reflects a CEO led business. Examining the New Testament it appears to demonstrate that contextualization is a normative practice within Christianity.[1] Dean Flemming, noted New Testament Professor, asserts, “Contextualizing the gospel is inherent to the mission of the church.”[2] When considering the concept of contextualization amid the marginalized people of Portland, Oregon the New Testament presents a trajectory of contextualization.

The trajectory of contextualization in the New Testament begins in the Gospels with Jesus, the Christ by presenting a descriptive Christology. George W. Peters, Professor of World Missions, writes about the issue of contextualization amid the Gentiles. He asserts,

It must be realized that there is no real gospel message – good news – for the Gentiles before the cross and resurrection of Christ. In his cardinal and redemptive facts of incarnation – sin-bearing, death and resurrection – Christ identified himself with mankind. In his life, culture, and earthly ministry he identified himself with Israel as predicted in the Old Testament.[3]

Flemming makes a statement that supports Peters’ assertion that contextualization of the Gospel began with Jesus, the Christ’s identification with humanity through the incarnation,

The incarnation of Jesus serves as a key paradigm for a contextualized mission and theology. The New Testament declares that the eternal word of God was enfleshed in Jesus of Nazareth (Jn 1:14). Through his incarnation, Jesus explained or “exegeted” (exēgesato) the Father to us . . . he embraced the human context in all of its “scandalous particularity.”[4]

Flemming goes on to elaborate about contextualization in the New Testament, but moves the trajectory from the Gospels to include the book of Acts, he asserts, “The book of Acts tells the story of a church whose very identity involved expressing the good news about Jesus in multiple settings and among new groups of people.”[5] Contextualization is demonstrated through the incarnation of Jesus, the Christ in the narrative Gospels and continued to be demonstrated in the narrative of the church. The need for contextualization of the Gospel exists in contemporary societies as it did during the first century. Marginalized people are culturally distinctive beyond the reach of the institutional church’s ability to influence them. In order to reach marginalized people in contemporary society, contextualization of the Gospel offers the opportunity to create and sustain dynamic relationships, but it is not enough in and of itself. Theological praxis is the driving force of contextualization.

---

[1] For further reading concerning contextualizations relationship with Christianity and culture refer to Peters, A Biblical Theology of Missions; Dean E. Flemming, Contextualization in the New Testament: Patterns for Theology and Mission (InterVarsity Press, 2005); David J. Hesselgrave and Edward Rommen, Contextualization: Meanings, Methods, and Models (William Carey Library, 2003); Hiebert and Meneses, Incarnational ministry; Hunter, The Celtic way of evangelism; Paul G. Hiebert, Robert Daniel Shaw, and Tite Tiénou, Understanding Folk Religion: A Christian Response To Popular Beliefs And Practices (Baker Books, 2000).

[2] Flemming, Contextualization in the New Testament, 25.

[3] Peters, A Biblical Theology of Missions.

[4] Flemming, Contextualization in the New Testament, 20.

[5] Ibid., 41.