Theological Contextualization

Adult learners’ perceptions on inductive and deductive teaching approaches for English grammar were examined. The written performance of two student groups taught via an inductive and deductive approach, respectively, and created by random allocation was also contrasted. Specifically, the form, meaning and use of the past perfect were assessed on the day of explanation, and ten days later, using a reading text and practice and production exercises. Learners overwhelmingly preferred the deductive approach, but minimal differences between the inductive and deductive groups’ performance were found, probably related to the underpinning use of local cultural contextualization while language teaching both groups. The study shows a deductive approach with terse explanations, and aided by the systematic use of concrete, meaningful examples during the procedure, particularly when drawn from a familiar local cultural context, is both successful and relates to learners’ expectations. Teachers ...

This article has the modest goal of suggesting that the Japanese aesthetic concept of Wabi Sabi may provide a useful metaphor for Christian perfection. As such, it is neither an exegetical or theological study of Christian perfection, nor an in-depth look at aesthetic theory. Rather, in seeing the traditional tendency to link " perfection " to both the ethical and to the aesthetic, the author suggests that a view of perfection that, ironically, embraces transience, impermanence, and imperfection may provide a healthier foundation for Christian life and growth. " Be perfect as your Father in heaven is perfect, " (Matthew 5:48). Located in the Sermon on the Mount, Matthew 5:48 is perhaps the most challenging command in a sermon of challenging commands. This challenge is mitigated by two interpretative issues. First, the Greek word translated as " perfection " is teleios. This term has numerous meanings. Aristotle, several centuries prior to the penning of Matthew, gave three understandings of the term in Classical Greek. One suggests something that is unimprovable. This is most in line with the English concept of perfection. The other definitions suggest completeness (needing nothing additional), or fully functional (achieving the purpose for which it was created). These latter two understandings of the Greek term are far less " perfect " than the English term would denote. 1 Second, in the parallel passage, Luke 6:26, the term used is not teleios, but oiktirmos. This term could be defined as compassionate. If both Greek terms inform the same original message, then Jesus was indicating something less than flawless perfection in Matthew. Jonathan Pennington understands teleios in terms of " wholehearted orientation to God, " rather than a state of sinlessness. 2 Word studies only take one so far, but it is pretty clear that aspects of the locus of meanings of the English term " perfection " misinform Jesus' command. Christian perfection is a concept that has bred considerable controversy over the centuries. According to Lewis Sperry Chafer, terms commonly translated in the Bible as " perfection or perfect " are used in seven different ways. The first two relate to the ultimate perfecting of the individual or of the church in heaven. These come the closest to the common-sense understanding of the term " perfection. " The other five usages according by Chafer do not suggest this – perfection is either progressive, limited, or pointing to a less superlative quality such as maturity or sincerity. 3 Perfection as a Christian concept matters on the basis of Biblical exegesis or theological reflection, but perhaps moreso due to the perception of many that perfection is a goal for Christians. This, however, begs two questions. Firstly, how is perfection perceivable by Christians? Secondly, what goal or goals could be described by the term " perfection? " The two questions are linked, since one cannot aim at a target unless one knows what the target is, and one cannot reliably hit a target unless it is seen clearly. Metaphor The challenge of perceivability of perfection is real because perfection is an abstract concept, and is outside of our experience. In fact, even if we saw something that was perfect, it would be unlikely that we have the capability to identify its perfection. Christians, like humanity in general, struggle with

This study begins with a survey of Roman Catholic and Evangelical approaches to popular religiosity and moves on to deepen a theological framework for dialogue with the El Shaddai movement as a case in point. The succeeding sections offer an examination of the Filipino charismatic nature of the El Shaddai for consideration, providing some starting points for dialogue and conversation with this popular religious movement from which evangelicals can learn.

This study first traces the history of the term “contextualization.” It uncovers two underlying historical undercurrents that go back as far as the seventeenth century and then examines the theological agendas of those who first advocated the idea of “contextualization.” It concludes that dangers and cautions do indeed abound for the theologically conservative Christian. However, the study also makes the historical and theological case for the continued use of a more narrowly defined “contextualization" by underscoring the inherent translatability of the Christian faith and by focusing attention on the incarnation and the doctrine of justification as the foundation for a more conservative Lutheran approach to “contextualization.”

This article appraises the historical activities of Serving in Mission (SIM) as a model of cross-culture missions service in the following manner: 1) Mission work in Africa, 2) Mission work in West Africa, 3) Sudan Interior Mission in Nigeria 4) Founder’s idea of business and mission, 5) Premillennial view and mission, 6) Founder’s missionary philosophy, 7) Relationship with Colonial government, 8) Restriction of Missionaries’ efforts in Nigeria, 9) Serving in Mission’s legacies, and 10) Conclusion.

Many concerns have been raised about Christian missions in the 21st century, and the fact that historically it has been a proponent of colonization, imperialism and currently, even globalization. I will therefore advocate for the need of contextualization of Christianity in missions and evangelism.

The Full Gospel Theology, the representative of Korean Pentecostal theology, is a good model of the contextualization of the classical Pentecostalism according to historical and cultural contexts of Korean Christianity.  The Full Gospel Theology was organized and developed by David Yonggi Cho, the founder of the Yoido Full Gospel Church (YFGC) in Korea.  In this paper, the emergence and development of The Full Gospel Theology will be discussed by understanding its historical and cultural contexts along with the special examination of biblical context

This volume contains a selection of devotions based on various New Testament texts. They were presented in the regular chapel worship times that begin each day at the Lutheran Seminary, Lusaka, Zambia. Students and instructors alike follow a regular rotation for leading the morning matins. These devotional texts have been lightly edited for the sake of consistency. However, I did not take the time to provide translations for occasional insertions of the NT Greek text or expressions from the local Bantu language, Chichewa.

I am the managing editor of the Asian Journal of Pentecostal Studies. Here is my editorial for the edition we have just released. In this edition, we look at contextualization in theory through the eyes of Malaysian scholar Teresa Chai. We then look at examples of contextualization, i.e. Christology in China, theology of ministering to immigrant Chinese in Canada, a look at contextualization in practice in the lives of transformed Filipino women, and whether the concept of grace in the Quran is similar or dissimilar to the concept of grace in Scripture. The entire edition can be downloaded free at www.apts.edu (click on "About APTS" on the home page. Key words: Contextualization, Asia, China, The Philippines, Chinese migration to Canada, Grace in the Koran/Quran

The Nevius Method, and specifically its successful implementation in Korea, decidedly influenced John R. Mott in the methodology with which he structured the YMCA in China; and Mott's YMCA students, reared under the Nevius Method, were the genesis of the leadership of the Three-Self Movement of Communist China.

In this article I use Chinese culture to demonstrate what it means to do “cultural contextualization.” In order to avoid abstraction, the essay assumes a specific social setting. Each of the major sections considers a different question. How does one understand Chinese culture in view of Scripture? What are the “false gospels” of Chinese society? The article shows one way to share the true gospel in a way that is both faithful to the Bible and meaningful to Chinese people. The essay suggests merely one possible example of cultural contextualization. Therefore, people from different cultures can apply the process it uses to fit their own ministry context.

When the Asia Pacific Theological Seminary (originally known as the Far East Advanced School of Theology) began in 1964, the Assemblies of God had sixteen Bible institutes in the Asia Pacific Region. Now, there are more than 100 such institutions training men and women to pastor the thousands of churches in the region, serving the needs of nearly 6 million constituents. Nearly all of those institutions has a FEAST/APTS graduate serving them in some capacity. How did this happen? What were the challenges and problems involved? This editorial introduces the articles that answers these and many other questions. The entire edition can be read at  http://apts.edu/index.cfm?&menuid=94. Other parts of the story are told in my book, Led by the Spirit: The History of the American Assemblies of God Missionaries in the Philippines, which is available on my page here on academic.edu or for print editions on our website, www.daveanddebbiejohnson.com. Keywords: Pentecostal theological education, Pentecostalism, Missiology, Assemblies of God, Philippines. Advanced theological education in Asia.

Years ago, the author had a startling realization. Theologians and pastors have long taught on the glory of God and its central importance in the Bible. However, because he was living in East Asia, it also dawned on the author that this sort of talk about God’s glory, praising Him, and magnifying His name was simply another way of talking about honor and shame. When the author looked at most theology and ministry-related books, he found that honor and shame seemed to be treated differently. Anthropologists talked about honor-shame, but theologians largely focused more on legal metaphors. The author could see both themes in Scripture but couldn’t find help as to how to bring them together. This study was developed in order to address this gap and bring those themes together.