Sei sulla pagina 1di 10

Responding to Split-Level

Christianity and Folk Religion


Folk religion and split-level Christianity is found in young churches around the world. It also is
common in churches in the West which saps the vitality of churches. At best it limits Christian
faith to a narrow segment of peoples lives. How should missionaries and church leaders respond to the
persistence of old beliefs and practices long after people have become Christian? Properly
understood, following the principles of critical contextualization will
steer us towards an enduring solution.

by Paul G. Hiebert, R. Daniel Shaw and Tite Tinou

H ow should Christians respond to


split-level Christianity, including
the bewildering variety of folk religions
lives. How should missionaries and
church leaders respond to the persistence
of old beliefs and practices long after peo-
ies focus their attention on the message
they bring, and ignore the context in
which they communicate it. Conse-
around the world? How can churches deal ple have become Christians?2 quently, the gospel remains incomprehen-
with the resurgence of witchcraft in The answers we outlined in our book sible, fragmented, foreign, and irrelevant.
Africa, spiritism in Latin America, Cargo Understanding Folk Religion 3 deals with Second, missionaries need to under-
Cults in Melanesia, new religions in old beliefs and practices, and to provide stand the religious beliefs and practices of
Japan, and New Age and neo-paganism in biblical answers to the questions people the people to provide biblical answers to
North America? To ignore them and hope face in their everyday lives. It will require the questions they face, and to contextual-
that they disappear as Christians grow in what we call critical contextualization. ize the gospel and the church in the local
faith is to open the door for a syncretism setting. Good contextualization requires
that threatens the heart of the gospel. To
Step One: Examine Local wise judgments, not an uncritical accep-
try to stamp them out and replace them Beliefs and Practices tance or rejection of old ways. Wise judg-
with imported beliefs and practices leads ments, however, require a deep knowl-
The first step in the process of criti-
to split-level Christianity. edge of local realities. Without such
cal contextualization is to examine phen-
The latter is a two-tier Christianity understanding missionaries often jump to
omenologically the peoples beliefs and
that persists around the world despite cen- false or premature judgments.
practices in order to understand these as
turies of instruction and condemnation by Third, many of the key issues facing
the people do. In our book we developed
missionaries and church leaders. Sidney young churches emerge out of real-life sit-
a model for studying folk religions, and
Williamson writes, uations that are always in particular con-
used this to examine four key questions
Most Christians live on two most folk religions seek to answer. Pre- texts. Each culture presents a different set
unreconciled levels. They are of questions that must be addressed theo-
members of a church and ascribe liminary Christian responses were given
to a statement of faith. But below to each of these questions. In a later sec- logically. For one culture it is polygamy,
the system of conscious belief are ancestors, and the spirit world, for another
deeply embedded traditions and tion we looked at the public expressions
of folk religionstheir symbols, myths, it is social oppression, injustice, ideolo-
customs implying quite a different
interpretation of the universe and rituals, organization, and movements. gies, and massive social systems that
the world of spirit from the Chris- stand in opposition to God. Missionaries
tian interpretation. In the crises In our book much attention was is
of life and rites of passage the given to the phenomenological study of must address not only the issues that
Church is an alien thing. (1965, emerge out of the study of Scripture but
158) religions for several reasons. First, this is
also address those that emerge in the daily
the step most neglected by missionaries in
Split-level Christianity1 is found in lives of people and churches.
the past. Many study Scripture and theol-
young churches planted among traditional
ogy, but do not study the people. The
religionists around the world. It also is
effective communication of the gospel Step Two: Biblical
common in churches in the West. It has
cannot take place, however, without a Understanding
sapped the vitality of churches and limited
deep understanding of the language and The second step in the process of
Christianity to a segment of peoples
culture of a people. Too often missionar- critical contextualization is to test the

International Journal of Frontier Missions Vol. 16:4, Winter 1999/2000


174
Split-Level Christianity and Folk Religion

peoples beliefs and practices in the light neutrons and protons, the air we 27:9-10; Gal. 5:20; Rev. 21:8). This
of biblical truth and tests of reality. This breathe, the ancestors we derive change from self-centeredness to God-
calls for a deep knowledge of the Bible from, the angels who protect us. centeredness is one of the most difficult
We live immersed in these
and theological frameworks for under- immense invisibles. And more for humans to make. The problem is com-
standing Scripture that serve as the crite- than anything else, we are deal- pounded when people with middle-zone
ing with God "whom no one has
ria by which human social and cultural seen at any time" (1994, 89-90). (split-level) worldviews are asked to
systems are evaluated and judged. develop a theology that emphasizes Gods
Until the invisible world becomes a
Because folk religions are so diverse, no volition and human response rather than
living reality in the lives of Christians,
single set of theological answers will searching for and trying to manipulate
they will not be able to deal with the ques-
solve all the problems that arise. Specific God.
tions folk religions raise. A theology of
theological responses must be developed
the invisible must take seriously a trinitar-
for each context. There are, however, gen- A Holistic Theology
ian understanding of God,4 who is contin- Christians need to present Gods
eral theological principles that can be
ually involved in his creation by his provi- work in the whole of creation. This
used to deal with the many theological
dence, presence, and power. It must take begins with a theology of cosmic history:
questions that confront Christian churches
angels seriously, for they are Gods minis- of God, the heavens, and eternity. This
as they emerge from split-level religious
ters on earth, and it must take Satan and answers the ultimate questions raised by
contexts. We will return to the steps in the
demons seriously, for they are fallen high religions regarding the ultimate ori-
process of critical contextualization after a
angels seeking to keep people from turn- gins, purpose, and destiny of all creation.
discussion of the theological principles
ing to God in repentance, faith and obedi- It must include a theology of human his-
and the dangers we must avoid as a result.
ence to Him. toryof humans created in the image of
Theological Principles God, the fall, Gods redemptive acts in
Worship and Submission
Involved in the Process the Old Testament, Christs death and res-
At their core, folk religions are urrection in the New Testament, and the
Theological principles that apply par-
human efforts to control life. This is work of the Holy Spirit in the church.
ticularly to the questions raised in folk
reflected in the first sin, when Satan This answers questions related to redemp-
religions and split-level faith must be
tempted Adam and Eve, not to worship tive history. It must also include a theol-
grounded in a larger theology of God,
him, but to worship themselves. They ogy of Gods work in the lives of individ-
creation, sin, salvation, and Christs
could, he said, become their own gods. ualsof the meaning of life, desire for a
return. There is always the danger in deal-
Self-centeredness and self-possession good life, need for guidance, and longing
ing with the pressing needs of everyday
life to focus on one or another doctrine, remain the greatest human temptation and for justice, and explanations of death, dis-
the central concern for most folk religious asters, the unknown and evil in poverty,
and to lose sight of the gospel as a whole.
beliefs and practices. People make sacri- injustice, racism, and oppression. This
What we need are biblically balanced
fices to gods and spirits to bargain for answers the existential questions of every-
answers to the existential questions
healing and prosperity. They turn to day human lives
addressed.
ancestors and divination in attempts to An holistic (whole) theology must
control their own well-being. also include natureits design, its voice
A Theology of the Invisible
Given the fact that the modern mis- The desire for control also leads to a praising its Creator, its suffering at the
magical approach to problems, for magic hand of evil, and the new creation in
sion movement originated in the West,
enables humans to control their world, the which it will be fully restored (Rom.
and the West increasingly depends on the
gods, ancestors, and other beings in the 8:22; 2 Peter 3:11-13). Nature is the place
world of sight, it is imperative that Chris-
middle zone.5 Even Christians are where humans meet God and converse
tians recover an awareness of the invisible
tempted to seek to control God by sacred with him. Modern-day Christians are
in this world. Eugene Peterson writes,
formulas when their prayers do not bring ready to see Gods hand in cosmic his-
Most of the reality with which we tory, and, at times, in human history, but
deal is invisible. Most of what the desired results.
makes up human existence is The gospel rejects an ego-centered they see nature as an autonomous reality
inaccessible to our five senses: operating by itself according to imper-
emotions, thoughts, dreams, love, religion and a magical mentality. The cen-
hope, character, purpose, belief. ter of its message is God and what he sonal laws. Only as they see God at the
Even what makes up most of the does. It calls humans to submit them- center of nature will they root out the sec-
basic physical existence is out of
the range of our unassisted selves to God, and to live not by control ularism that plagues the contemporary
senses: molecules and atoms, but by faith in his plan (Isa. 8:19-22; Jer. world. This is an important process in

International Journal of Frontier Missions


175
Paul G. Hiebert, R. Daniel Shaw, Tite Tinou
churches in the West as well as traditional already taken place (2 Tim. 2:18). Despite tional act for fear it is magic, even when
mission contexts. The rapid shift to post- such preaching, sincere, devout, praying God asks it of them. The church then is
modernity, with its focus on self- Christians remain poor and broken. In poor in the manifestations of Gods
fulfillment and ultimate narcissism forces fact, they become sick and die. power. On the other hand, through zeal to
a reevaluation (i.e., a need for an applica- The kingdom of God has come to demonstrate Gods power Christians can
tion of critical contextualization) of the earth in the person of Christ. It is found run after the sensational, even when God
wherever Gods people are obedient to the does not will it. But neither miracles nor
Western, well-entrenched, and institution-
King. It has also come to humans in the cross can be taken out of the gospel
alized church.
signsthose times when God shows them without distorting it.
It is not easy for modern Christians to
through extraordinary experiences what The Scriptures have much to say
recover a holistic theology. Implicit in
about power. God is the God Almighty
English and other Western languages is a
Neo-Platonic dualism that separates
The rapid shift (El Shaddai, Gen. 17:1), who created and

supernatural from natural reality, God to post-modernity, sustains all things by his power (Gen. 1),
who defeated Satan and his hosts (John
from nature, and religion from science. with its focus on 16:33), who will bring all things into sub-
This dualism is not found in biblical
thought. For instance, the word in Hebrew
self-fulfillment and jection to himself (Eph. 1:22). More over,
by his might he saves those who turn to
used for this world and its order is bara, ultimate narcissism him and gives them power to become like
what is created, which includes angels,
humans, animals, plants and matter. The
forces a critical him and bear witness to his greatness. All
this must be affirmed.
word implies that these originate in and reevaluation of Scripture also has much to say about
are continuously dependent on God for the Western the ways in which power is to be used.
their very existence. Events in human
lives cannot be divided into ordinary and
institutionalized Unfortunately, many Christians think of
power the way the world around them
miraculous. This affirmation of Gods church. does. They see it as activeit manifests
presence in all things is essential in itself by demonstrations of might that
answering the questions raised by folk overcome the resistance of the opposition.
the kingdom is like. But signs are not the Consequently, they seek to show the
religions as well as by modern man.
reality to which they point. Signs of the world Gods superiority by means of
kingdom are all around, but the kingdom power encounters that demonstrate his
The Kingdom of God will come in its fullness only with
A whole gospel is founded on a theol- ability to heal and cast out demons, confi-
Christs return (Rev. 12:10). Until then, dent that when non-Christians see these,
ogy of the kingdom of Godin Gods
Christians live between two worlds. They they will believe. Scripture and history
rule and work in the world. After the fall, are people of this sinful world. On the one show that demonstrations of Gods power
sickness, suffering, starvation, and death
hand they are tempted and sin, they are lead some to believe, but many rise up in
became part of the world. Christs weak and fail, and the processes of dis- opposition, persecuting and often killing
response was to come as a human, as the ease, degeneration, and death are at work Gods servants. This includes Satan and
Second Adam, and to establish and pro- in them from the moment of birth. On the his hosts, and humans who oppose God
claim his kingdom as the new work of other they are people of the kingdom and his kingdom of righteousness both
God on earth. The message of salvation although they sin, in Gods sight they are individually and corporately through
includes good news to the poor, release to sinless; although they face death, they human institutions such as those that cru-
the captives, sight for the blind, and lib- have eternal life; although they see a cified Christ and persecuted the early
erty to the oppressed (Luke 4:18-19). But decaying world around them, they also church.
how does this kingdom relate to human see the signs of a heavenly eternal king- We need to see anew that Gods use
experiences as people live in the king- dom in the transformed lives of Gods of power is demonstrated supremely on
doms of this world with famine, oppres- people. the cross. There Satan used his full might
sion, poverty, suffering, disease, and to destroy Christto provoke him to use
death? Power Linked with the Cross his divinity wrongly. Either would have
Down through history prophets have Most folk religions seek power as the meant defeat for Christthe first because
claimed that the kingdom of God has key to prosperity, health, success, and Satan would have overcome him and the
already come in its fullness. Christians, control over life. In response, Christians second because it would have destroyed
they say, need not be sick or poor or fail- need a biblical theology of power. They Gods plan of salvation. Godly power is
ures or sinners, or even die. In Pauls day face two dangers, on the one hand, they always rooted in love, not pride; redemp-
some claimed that the resurrection had may avoid every kind of bold and sensa- tion, not revenge; and concern for the

Vol. 16:4, Winter 1999/2000


176
Split-Level Christianity and Folk Religion
other, not the self. Gods power is hum- What are the signs that enable Chris- Suffering and Death
ble, not proud, and inviting, not rejecting. tians to discern the work of God and dif- Christians need a theology of sick-
Its symbol is the cross, not the sword. ferentiate it from the work of self or ness, injury, suffering, and death. The
This is why the world sees Gods power Satan? It is too simple to say that what consequences of sin cannot be divorced
as weakness (1 Cor. 1:23-27). from each other. The processes of aging
Gods people do is of God (cf. Matt. 7:21-
Christians and churches are in desper- and death are at work in humans from the
23) and what non-Christians do is of
ate need of showing Gods power in trans- moment of their conception. The side
Satan (cf. Num. 22-24). Human experi-
formed lives in a Christlike confrontation effects of this are sickness and bodily suf-
of evil wherever they find it, whether ences must themselves be tested, for they
fering.
demonic, systemic, or personal. They are not self-authenticating.
Although God often does heal people
must guard against distortions of a bibli- The Bible provides several clear tests
both by natural and by extraordinary
cal view of power, divorcing it from truth, of Gods work. First, does it give the
means, for Christians, their full deliver-
and the temptation to use power for their glory to God rather than to humans (John
ance is only after death, when they
own glory. They are stewards, called to be 7:18; 8:50; 12:27-28; 17:4)? Around the
receive their new bodies. The hope and
faithful in using the power God gives world today people are drawn to strong
joy Christians manifest in godly dying
them for his glory, not their own. personalities, and tend to deify them. This
and at funerals has been and often is a
is particularly true in folk religions. Sec- powerful testimony to others of the power
A Theology of Discernment ond, does it recognizes the lordship of and nature of the gospel.
In dealing with folk religions and
Christ (1 John 2:3-5; 5:3; James 2:14-19)? Today there is little recognition that
split-level Christianity, Gods people need
The test here is not one of orthodoxy, but it may be Gods will for a Christian to be
a theology of discernment. People seek
of submission to Christ in humility and sick, suffer, or undergo trials and difficul-
signs to assure them that God is present,
but apart from the fruits of the Spirit, obedience. Third, is the evidence of Gods ties in life, or that God can use these for
there are no self-authenticating phenom- power through the Holy Spirit empha- their good. God can use sickness and suf-
ena. Miraculous healings, speaking in sized, or the manifestations of the flesh? fering to draw people to himself, and to
tongues, exorcisms, prophecies, resurrec- Fourth, does it conform to scriptural teach them patience and maturity (Job
tions, and other extraordinary experiences teaching? Are those involved willing to 42:5-6; James 1:2-4). These are also the
are reported in all major religions. For submit their lives and teachings to the test consequence of persecution for Christs
instance, Bab Farid, a Pakistani Muslim of Scripture? Fifth, are the leaders and sake and so Christians, in small measure,
saint, is said to have cured incurable dis- people accountable to others in the share in the suffering of Christ.
eases, raised a dying man to life, con- Many Christians do not recognize
church? The interpretation of Scripture is
verted dried dates into gold nuggets, and that illnesses are often the bodys warning
not a personal matter, but a concern of the
covered vast distances in a moment (Gil- to stop them from living unhealthy life-
church as an hermeneutical community.
christ 1987, 32). styles. Also there is little acknowledg-
Sixth, do those involved manifest the
Hundreds of thousands of people ment that Christians and non-Christians
fruits of the Spirit (Gal. 5:22-25)? Is there
flock each year to the Hindu temple of share in the common lot of fallen human-
Venkateswara at Tirupathi, South India, to love or self-centeredness, patience or
ity, which includes famines, plagues, and
fulfill vows they made when they prayed short tempers, gentleness or arrogance?
illness. This does not mean that God is
to him for healing. Upwards of 15,000 Seventh, does the teaching and practice
uninterested in the lot of his people.
people claim healing each year at lead believers toward spiritual maturity (1 Rather it means that he loves both the
Lourdes, and many more at the Virgin of Cor. 12-14)? Some things are characteris- saved and the lost, that he is working out
Guadalupe near Mexico City. Scripture tic of spiritual immaturity which should his purposes in a fallen world, and that
points out that Satan counterfeits Gods be left behind as Christians grow spiritu- one day he will bring in a new and perfect
work, and warns Gods people to guard ally. Eighth, does it lead Christians to creation.
against being led astray (Matt. 7:15-16; 1
seek the unity of the body of Christ, or is In dealing with the longings
Tim. 4:1, 7; 2 Tim. 3:1-4:5; 2 Thess. 2:9-
it divisive (John 17:11; 1 John 2:9-11; expressed in split-level religions, it is
10). They are to test the spirits to see
5:1-2)? This does not mean that divisions important for churches to be caring com-
whether or not these come from God (1
will not occur. Rather it means that teach- munities in which the fallen, sick,
Cor. 12:3; 1 Thess. 5:20-21; 1 John 4:1-
ings that lead believers to a sense of spiri- oppressed, and needy find refuge, and in
6). In this, their attitude should not be one
tual superiority have led them astray, and which the hostilities and jealousies of life
of skepticism, but of openness to hearing
the voice of God when he truly speaks to therefore must be avoided. that give rise to witchcraft are handled
them. and forgiven. Churches must also be

International Journal of Frontier Missions


177
Paul G. Hiebert, R. Daniel Shaw, Tite Tinou
places where believers gather to pray for old magical worldview. Simon repented, to non-Christian worldviews is as great or
Gods blessings, and his deliverance from but he had learned a hard lessonthe gos- greater among followers of Christ who
public crises such as droughts, plagues, pel cannot be reinterpreted in other world- live in the West where Christian assump-
and wars. Churches must also be commu- views. It brings with it its own worldview tions still often dominate. They are in
nities that read the Scriptures together and that supersedes all others. danger of reinterpreting the gospel in
hear what God is saying to them in their Magic is the opposite of Christianity. terms of their own cultural categoriesof
particular contexts. In magic humans are in control. In Chris- equating it with Western civilization,
tianity they are called to submit uncondi- material prosperity, individualism, human
Dangers To Avoid rights, and freedom.
In dealing with folk religious beliefs Self-possession, not
and practices, including split-level Chris-
tianity, there are dangers to avoid. This
demon-possession, Andro-centrism
One of the most difficult worldview
fact should not keep us Christians from is the greatest themes to deal with is the andro-centrism
engaging in the critique of folk religion as danger facing of religions created by humans. People
well as theological development in spe-
cific contexts. It does mean that we should
human beings. It is see themselves as the center of the world,
and everything revolves around them and
be aware of problems that may arise. Here hard for Christians their lives. Their religions provide them
we seek to caution churches and leaders to move from feeling ways to get what they desire by bribing or
concerning certain areas that frequently begging the gods, spirits, and ancestors,
give rise to various problems
they need to be in and by controlling supernatural powers.
control of their The modern worldview shares in this
Syncretism
The danger in responding to folk
lives to entrusting andro-centrism.
Christianity challenges andro-
religions is not so much heresy as it is syn- themselves completely centrism, and calls believers to a theocen-
cretismcombining elements of Chris- to Gods mercy tric view of reality. New believers come
to Christ with their own interests in
tianity with folk beliefs and practices in
such a way that the gospel loses its integ-
and His will. mindtheir salvation, their health, their
rity and message. The problem here is not well-being, their freedom from oppres-
with old religious beliefs, but with the tionally to God and his will. The differ- sion. God begins with them where they
underlying assumptions on which they are ence between the two is not in practice. It are, and the church must do the same. The
built. The gospel must not only change is in attitude. Magic is formulaic and starting point is not the problem. The dan-
beliefs, but also transform worldviews, mechanistic. Christianity is based on wor- ger is institutionalizing immaturity. God
otherwise the new beliefs will be reinter- ship and relationships. Prayer is magic if calls Christians to spiritual growth in
preted in terms of the old worldviews. The supplicants believe they must say the right which their focus on themselves gives
result is Christo-paganism.6 things in the right tone of voice accompa- way to a love for God and others. While
One important area needing transfor- nied by certain right words and actions to ministering to seekers at their point of
mation is that of the magical mentality that be assured of the right results. It is wor- need, the primary focus should be on
dominates most folk religions. If this is not ship when they kneel before God and cast moving them to mature expressions of
challenged, Christianity will be seen as a their cares on him. The difference is often worship and ministry. Unfortunately,
new and superior magic. This magical ten- subtle. Christians can begin to pray seek- many Christians have bought into the
dency is not restricted to traditional relig- ing Gods help, but, when the answer is emphasis on personal health and prosper-
delayed, unconsciously begin to become ity as ultimate ends, and focus on them-
ionists. It is just below the surface in all
coercive. For instance, Christians can read selves rather than on the millions around
fallen human beings. Magic makes them
Scripture to learn and grow, or to gain the world who are lost and dying because
gods because it gives them control over
merit that earns them their desires. Some of poverty, oppression, and violence.
nature, supernatural powers, and even
carry Bibles in their pockets, confident Believe it or not, it is a small step
God, through the practice of proper rites.
that these, like amulets, will protect them from self-centeredness to self-deification,
This was the experience of Simon
from harm. i.e., the first and most fundamental of
(Acts 8:9-24) the magician who, seeing
Engaging worldviews is not only the human sin. Satan did not tempt Adam and
the miracles of Philip, Peter, and John,
task of new Christians in non-Christian Eve to worship him, but to worship them-
wanted to buy their kind of power with
contexts. The danger of becoming captive selvestheir own freedom and rights,
money. Peter severely rebuked him for his

Vol. 16:4, Winter 1999/2000


178
Split-Level Christianity and Folk Religion

and their potential of becoming gods. they act. It is equally important not to It is important to be biblically bal-
Self-possession, not demon possession, is equate all phenomenological reports with anced (Matt. 23:23-24). It is easy to
the greatest danger facing human beings. ontological reality. Careful, sensitive emphasize one truth at the expense of oth-
It is hard for Christians to move from feel- investigation of these reports is needed, ers. It is easy to begin with Christ as the
ing they need to be in control of their and independent verification sought when center of a Christians life, but in the busi-
lives to entrusting themselves completely possible. Christians must also test the ness of life to unwittingly move the center
to Gods mercy and totally submitting sources of these events when they prove to one of the expressions of the gospel
their lives to his will. to be real. Certainly not all that is attrib- such as healing, justice, peace, or deliver-
The results of self-centeredness in the uted to God is his doing. ance. The pitfall is that in time Christ
church can be devastating. It leads to becomes peripheral and the justifier of
authoritarian leadership, competition, Reinforcing Secularism what is now the Christians real concern.
divisions and spiritual pride. Even those Contradictory as it may seem, by Balance is maintained only if Christ, not a
renewed in spiritual movements often overemphasizing miracles Christians can particular cause, remains the true center
look down on those not involved, and reinforce secularism. For instance, by of believers lives.
have a judgmental attitude toward those looking for supernatural events as mani- In folk religions leaders are often
who disagree with them. Christ- festations of Gods presence, they imply charismatic authoritarian prophets, who
centeredness, in contrast, leads to humil- that God is not directly at work in natural develop personality cults. People who do
ity and a desire for the unity of the phenomena which in the West are studied not understand what is going on in life are
church, as well as a willingness to hear by science. As the knowledge of science attracted to a big leader who claims to
and speak (Rom. 15:1-2; 1 Cor. 10:12). grows, God is increasingly pushed to the know the way. Such leaders often appear
margins of life. Moreover, as miracles in young churches, but this creates prob-
Experienced-based Theology become routine, they no longer appear to lems. It encourages most Christians to be
Folk religion. including split-level be extraordinary, and people look for new followers, who have an uncritical trust in
Christianity, is existential and experience- and more spectacular miracles to reassure their leaders. They attribute healings,
based. The result is a pragmatic concern themselves that God is with them. The net prophecies, and miracles to the leader.
for power rather than truth. Different effect of these dynamics is the seculariza- The leaders are tempted to take credit for
methods are tried simultaneously to solve tion of everyday life. The answer lies nei- the work, and encourage the adoration of
human dilemmas, with little concern that ther in seeking miracles, nor in denying their followers, and not be accountable to
these often contradict one another. In such them. It is to reject the dualistic dichot- others. We must see that leadership, heal-
settings it is easy for Christians to base omy of miracle and natural together, and ing, guidance, exorcisms, and other min-
their theology on experience. From this to see the naturalness of Gods extraordi- istries in the church belong to the congre-
point of view the test of truth is success. nary healings and the miraculous nature gation. Some members may have
The sign of spiritual life and vital worship of his ordinary ones. The church must particular gifts, but they use these as
is feelings of excitement, health, and pros- avoid making miracles the signs of Gods members of the body.
perity. As Jonathan Edwards pointed out, presencemaking the phenomena the We now return to the critical contex-
experiences are not self-authenticating.7 center of its attention and ministry. tualization model to follow through on an
They must themselves be tested for their Christians rejoice when God works in understanding of the first two steps with
reality and cause. Christians need to avoid extraordinary ways to heal the sick, their emphasis on local phenomenology
reading their experiences and theologies deliver the bewitched, and bring justice to and biblical understanding.
into Scripturefocusing on their experi- the oppressed. What about those who are
ences rather than on Scripture itself. not delivered? Too often they experience Step Three:
A corollary of experience-based the- a false sense of guilt and despair, but who Discerning the Truth
ologies is confusing reports with reality. are in the greatest need of ministry. To The third step in the process of criti-
In folk religions there are many stories of attribute sickness and death to a lack of cal contextualization is to evaluate old
spirits, visions, miraculous events, magi- faith or to spiritual defeat is too simple an beliefs and practices in the light of bibli-
cal powers, witchcraft, fulfilled prophe- answernor is it biblical (Job; John 9:2; cal truth. It is important to recall that our
cies, guidance through divination, and the 2 Cor. 12:7-9). Even more than a theology aim is not to destroy folk religions and to
successes of amulets and rituals to protect of healing, the church needs a theology of replace them with formal Christianity. It
people from calamities. It is important to suffering and deathone that does not is to develop a vibrant Christianity relig-
take these seriously, for they reflect the see these as failures, but as part of Gods ion that is rooted in the gospel. The life of
reality as the people see it and upon which greater redemptive work in a fallen world. the church is found in a laity for whom

International Journal of Frontier Missions


179
Paul G. Hiebert, R. Daniel Shaw, Tite Tinou
the gospel is a reality that reconciles them believers to read and interpret the Scrip- wrong, needing correction. They must test
to God and one another, and touches tures in their own cultural settings? The their convictions by returning to Scripture
every area of their lives. answer lies in a meta-theologya bibli- and to the God of Scripture. They must
It is important to note, too, that there cally based way of doing theology that recognize that the same Holy Spirit that
is no standard formula for dealing with sets limits to theological diversity. What they seek to guide them in their under-
folk religions. They vary greatly from cul- follows are some principles for a bibli- standing of the Bible is also at work in
ture society to culture society, and a dif- cally based meta-theology. other believers. They must allow others
ferent response must be made to each of the greatest privilege they allow them-
them. There is not one kind of witchcraft. selvesto make mistakes.
Practices loosely labeled witchcraft are The vital continuity
found around the world. Similarly, there and expansion of Done by the Church
are many varieties of ancestor veneration,
ways of seeking guidance, and beliefs in Christianity The third meta-theological principle
emphasizes the need for Christians to be
spirits and possession. around the world open to the checks of the larger Christian
Given this diversity, it is important to
provide churches with broad theological
requires both a community. Interpretation and application
of Scripture in everyday life are not just
principles for dealing with the specific true gospel and a personal matters based on ones private
beliefs and practices they face. It is even
more important to teach them how to do
truly transformed and personal opinion. Ultimately the

theology and how to do contextualization church. church as a whole must interpret the
Word and act as an hermeneutical com-
in their own contexts. Only as churches
munity.
take this task upon themselves will they
Rooted in Divine Revelation On the global level, when people
become mature and learn to live as Chris-
The first principle of a biblically from different cultures study Scripture
tians in their particular socio-cultural con-
based meta-theology is that theological together, they can help one another check
texts. Only then will they learn to preach
reflection must be rooted in the accep- cultural biases. It is almost impossible for
the gospel in ways that are understood by
tance of Scripture as divine revelation. individual Christians to see the cultural
the people, and respond to needs without
The Bible is not a record of humans grids they bring with them to their under-
compromising the churchs prophetic call.
searching for God, but of God revealing standing of the Bible. These are better
Answers to the questions raised by folk
himself to them in the particular contexts seen by other worldviews. For this rea-
religions must be hammered out in the
of history, culture, and society. It is the son, missionaries and church leaders from
context of the local beliefs and practices,
source not only for finding answers to outside play important roles in helping
and constantly be reformulated as times
human questions, but of defining the local churches to do theology, not by dic-
and cultures change. This is best done by
worldview through which they should tating the answers, but by acting as cata-
local Christians who understand and live
look at reality and live their lives. lysts helping the people to understand
in these settings.
Today young churches around the Scriptures better, and to gently remind
Guided by the Holy Spirit them of their cultural biases. It is more
world are formulating their own theolo-
The second principle of a biblically
gies. Severe tensions often develop important that Christians learn to take
based meta-theology recognizes that,
between daughter and parent churches, their questions to Scripture and the God
believers must seek the guidance of the
but the young churches can no longer turn of Scripture, than that they get all their
Holy Spirit in when interpreting Scripture.
back. If they are to make the gospel rele- answers right from the start.
They must study it on their knees, in a
vant to their own people, they must do
spirit of humility, willing to listen and
theology in their own cultural settings. Evaluating the Context
learn rather than with traditional dogmatic
Attempts to export theologies developed A fourth principle of meta-theology
self-assurance. Christians must recognize
in the West and to preserve them highlights one of the hermeneutical tasks
that their theology is an understanding of
unchanged have to a great extent failed. of the church which is to evaluate and
Scripturenot Scripture itself. Conse-
respond to the socio-cultural and histori-
quently, although they must hold their
Developing a Meta-Theology theological convictions strongly, to the
cal contexts in which she finds herself.
If believers are free to do theology, Here it must undertake the process of
point of being willing to die for them, yet
what are the theological absolutes? Evan- critical contextualization. Missionaries
must not equate these with Scripture.
gelicals hold the Scripture to be true, for it and church leaders can help local
They must admit that their understanding
is Gods revelation, but how can Chris- of truth is partial, biased, and possibly churches work their way through the pro-
tians preserve that truth if they allow all cess by encouraging the congregations to

Vol. 16:4, Winter 1999/2000


180
Split-Level Christianity and Folk Religion

gather information on the old ways when whole Christian community, seen tures. As Bible points out, their lives
problems arise. Christians may respond to as both a contemporary and his- should reflect the presence and power of
torical fellowship (LCWE 1978,
old beliefs and practices in different ways. 11). the Holy Spirit, making them holy and
They will keep many old cultural ways, Christlike in character. The transforma-
Contextualization must be an ongo-
just as Christians in the West do, but they tion begins with conversion, but it must
ing process in the life of the church. On
will reject other customs as unchristian. continue throughout life as believers grow
the one hand, the world is constantly
Outsiders may not understand the reasons in holiness and Christian maturity. People
changing, raising new questions that must
for this repudiation, but the people know come with their sins and scars, and lead-
be addressed. On the other hand, all
the deep hidden meanings of their old ers must begin with them where they are
human understandings and obedience to
ways. Sometimes missionaries and pas- and gently lead them to Christian matur-
the gospel are partial. Through continued
tors need to question practices people ity. Evangelism and discipling are both
study and response, all Christians should
have overlooked because these seem so essential to the life of the church. The
grow in spiritual maturity. first without the second leads to weak,
natural to them. Christians will transform
some old practices by giving these immature churches poorly grounded in
explicit Christian meanings.
Step Four: Ministries faith. The second without the first leads to
After critically evaluating their old
of Transformation ingrown, pharisaical churches that die in
The fourth and final step in critical their self-centeredness.
ways, people, led by their leaders need to
contextualization is to establish minis- On another level, transformation
create new beliefs and practices that are
tries that transform individuals and must also occur in social and cultural sys-
both Christian and indigenous. Although
churches. This enables individuals and tems. Corporate transformation must
they are no longer pagans, they should not
congregations to move from where they begin in the church. The Christian com-
imitate Western Christianity. The process
are to where God wants them to be. Chris- munity, as the body of Christ, is the out-
of critical contextualization takes the
tian faith is not simply an intellectual post of Gods reign on earth and should
Bible as the rule of faith and life seri-
exercise in search of truth, nor is it pri- manifest the social order of the kingdom
ously. It recognizes the work of the Holy
marily positive feelings of worship to of God, which is based on love, reconcili-
Spirit in the lives of all believers open to
Christ. It must go beyond knowledge of ation, servanthood and submission to
Gods leading. It also strengthens the
biblical truths to their application in the Christ. The explicit beliefs and underly-
church by making it an hermeneutical
lives people live. It is the process of hear- ing worldview of the church must also be
community in which everyone seeks to
ing and applying the unchanging truths of transformed to fit those in Scripture. If
understand Gods message to his people
the gospel to life issues in specific con- new converts learn Christian teaching, but
in the context of their culture and every-
texts. It is to follow Christ as Lord in continue to think in terms of the underly-
day lives.
every area of life. ing categories and assumptions of their
It is the need for this dynamic How does this transformation of lives
interplay between text and inter- old worldview, the gospel will be sub-
preters which we wish to empha- and communities take place? Missionaries verted. The social organization of the
size. Todays readers cannot and church leaders cannot expect people
come to the text in a personal church must be transformed. A church
vacuum, and should not try to. simply to abandon their old ways and that holds to orthodox teachings but oper-
Instead, they should come with an adopt new ones. People can only move
awareness of concerns stemming ates like the world denies the reality of
from their cultural background, from where they are by a process of trans- the gospel. The vital continuity and
personal situation, and the formation. This is true for individuals as
responsibility to others. These expansion of Christianity require both a
concerns will influence the ques- well as social and cultural systems. The true gospel and a transformed church. The
tions which are put to the Scrip- leaders must begin where the people are,
tures. What is received back, gospel gives life to the church, and the
however, will not be answers and lead them step by step toward Gods church proclaims the gospel. Either with-
only, but more questions. As we ways. This process is often slow and halt-
address Scripture, Scripture out the other soon dies (cf. Lingenfelter
addresses us. We find that our ing, as believers move forward and slide 1998).
culturally conditioned presuppo-
sitions are being challenged and back. It is often piecemeal. Believers deal Ministries of transformation must
our questions corrected. In fact, first with one area of their lives and than focus on people, not programs. They are
we are compelled to reformulate
our previous questions and to ask another, often overlooking what to outsid- not tasks to be accomplished by means of
fresh ones... This process is a ers are important areas needing transfor- human engineering and action. They
kind of upward spiral in which
Scripture remains always central mation. In all this, leaders must be patient begin with learning to understand people,
and normative. We wish to and redemptive, and not give up. identifying with them, and building rela-
emphasize that the task of under-
standing Scriptures be- longs not On one level, transformation is per- tionships of love and trust. They involve
just to individuals but to the sonal. In Christ, people become new crea- communicating the gospel in ways the

International Journal of Frontier Missions


181
Paul G. Hiebert, R. Daniel Shaw, Tite Tinou
people understand, and helping them to ity is a phenomena that impacts every cor- Critical contextualization remains
critique their old ways and think biblically ner of the world today. Presenting the an ongoing process that will not end until
in their everyday lives. 8 underlying principles, we hope will ena- we all stand around the throne of God and
Ministry is an ongoing process, not a ble Christians to effectively relate to their join that great throng of believers from
job to complete. People hear the gospel neighbors next door as well as half way every language, tribe, and nation, and
through their existing categories, assump-
around the world. worship the Lamb who was slain for the
tions and beliefs. Conversion begins when
they turn to Christ as Lord, but it must
lead to the transformation of their beliefs,
values, worldviews and lives. The move-
ment toward a mature, truly biblical
understanding of reality is a long and dif-
ficult one because it calls Christians to
new and radical ways of thinking and liv-
ing in their societies and cultures.

Conclusion
Every church has a prophetic calling.
It must proclaim the good news that crea- Ad here
tion will one day be restored to perfection; by
that sickness, loneliness, pain, and death Baker Book House.
will cease; and that all Gods people will
spend eternity in his presence with
Christian Beliefs
unbounded joy and wholeness. This, truly,
and
is the good life. The church must examine
Cultural Practices
Their book
the socio-cultural context in which God
called
has placed it, and speak out against sin,
injustice, oppression, and hatred. The cri- Understanding
teria for making judgments are not the Folk
values of the world, nor the majority vote Religion
of all those who call themselves Christian.
It is the Word of God, understood and Note: If needed for room
applied by communities of committed delete the Vol 16:4
believers, and proclaimed to the society in reference on the
which they live. Particular responsibility bottom of this page
is placed on leaders to help their congre-
gations in this ministry (1 Tim. 3:2-7;
Titus 1:6-9).
Churches must deal with the chal-
lenges raised by folk religions. If they do
not, their public witness will be compro-
mised by the private practices of their
members. Only when all areas of life are
brought under the lordship of Christ will
churches have a vibrant life and winsome
witness in the world.
Increasingly in our pluralist world,
these issues are no longer pertinent for
missionaries, but regularly confront the
churches in what used to be largely homo-
geneous communities in Western Europe
and North America. Split-level Christian-

Vol. 16:4, Winter 1999/2000


182
Responding to Split-Level Christianity and Folk Religion
developed a number of criteria for discerning the
salvation of all people. To him alone be Dr. Paul Hiebert
work of God in a persons life. (Edwards 1959)
wisdom, honor, power, and glory for ever 8. Those who expect to find in Understand- is professor of
ing Folk Religion strategies for quick solutions to Photo mission and
and ever, amen! (Rev. 7:9, 11). here
the problems raised by folk religions will be dis- anthropology at
appointed. Ministry is built on principles, not for- of
Dr. Hiebert Trinity
End Notes mulas. Transformative ministries have to do with
1 Father Jaime Bulatao who referred to it in the particular. The gospel is truth for people liv- Evangelical
ing in specific places and times, and caught in Divinity
1962, and later elaborated on the concept in Split- their own dilemmas. In dealing with folk relig-
Level Christianity, Manila: Ateneo de Manila, ions it is important to remember that they are School.
1992)
incredibly diverse. There are many kinds of
2. [Editors note: The authors call this two-
witchcraft, divination, spirit possession, and
tier phenomena religious schizophrenia. They magic, and each requires a biblical response that
claim that this has its roots in the modern mis- deals with its particular nature. Specific missio-
sionary movement that largely originated in the
West which was profoundly shaped by the Age of
logical answers must be formulated in specific Dr. Daniel Shaw
contexts. Our book does not provide ready is professor of
Exploration and the Enlightenment. This is stud- answers to the many different beliefs and prac-
ied in their book Understanding Folk Religion, tices of folk religions around the world. It seeks Photo anthropology and
especially in the very important first chapter of to provide a conceptual framework whereby here translation at
their book: Split-Level Christianity.] Christians can think biblically about folk relig- of
3. [Editors note: This article is a condensed ions they encounter. Dr. Shaw Fuller
version of chapters 14 and 15 from their book Theological
Understanding Folk Religion: A Christian
Seminary.
Response to Popular Beliefs and Practices, 1999 References Cited
Baker Books, Grand Rapids, Mich.] Bulatao, Jaime C. 1992. Phenomena and
4. [Editors note: The trinitarian and biblical Their Interpretation: Landmark Essays 1957-
concept of God is presented in Chapter 5 of their 1989. Manila: Ateneo de Manila.
book.] Edwards, Jonathan. 1959. Religious Affec-
5. By middle-zone is understood a reality tions. New Haven, Conn.: Yale University Press.
of life, beliefs and practices existing between for- Gilchrist, E. 1987. Bab Farid. Outreach to Dr. Tite Tinou
mal religion on the one hand and science and the Islam. III: 31-33.
natural world on the other. In Western societies Lausanne Committee for World Evangeliza-
is professor of
this middle-zone is frequently a hidden reality, or tion. 1978. The Willowbank Report: Report on a Photo theology of
worse, an excluded from existence reality. It Consultation on Gospel and Culture. Wheaton: here mission at
includes this-worldly supernatural realities such Lausanne Occasion Papers No. 2. of
Lingenfelter, Sherwood. 1998. Transform- Trinity
as earthly spirits, magic, evil eye, divination, and Dr. Tinou
the like. ing Culture: A Challenge for Christian Mission. Evangelical
Grand Rapids: Baker Book House.
6. Christo-paganism is the older term used
Peterson, Eugene. 1994, Subversive Spiritu- Divinity
for syncretism. It was widely used in Latin Amer- School.
ality. Grand Rapids: Eerdmans.
ica where much of folk religion looked Christian Williamson, Sidney G. 1965. Akamba Relig-
(or looked Catholic) on the outside, but where the ion and the Christian Faith. Accra: Ghana Uni-
inside (worldview) remained essentially pagan or versities Press.
animistic. [Editors note: This article has been
7. Jonathan Edwards was involved in a great extracted and edited from Understanding Folk
revival in which there were many experiences, Religion published last year by Baker Book
both positive and negative. In the process he House, Grand Rapids, Mich. Permission granted.]

Ad by
Ad by Tyndale College
AmeriTribes and
(rerun) Seminary Ad by
Gospel Recordings
Intercultural (rerun)
If space is needed, Ministries
its OK to Centre
delete
bottom IJFM (Ad rerun from
logo line page 127 of last
issue)

International Journal of Frontier Missions

Potrebbero piacerti anche