The Great Commission mandate
provides a clear directive to believers: “Go,
Make Disciples, Baptize them, and Teach them *Mat. 28:19-20). This seems
like a simple enough task until one recognizes the universal reach of the
command: “of all nations”. This gospel is to be preached to all nations (Mat.
24:14). This mission to the nations
calls for the application of cultural intelligence as communicators of God’s
message will need to have “a core understanding of cultures, language patterns
and non-verbal behaviors,”[1]
unless the preference is to limit their cultural exchanges to a certain
demographics. Many of the nations to which the gospel will be preached comprise
people “whose tastes, behaviors, and assumptions are not only different but
often in conflict with one another.”[2]
That said, the message of the gospel may be foreign to many within these
foreign nations. This means a clear grasp of intercultural communication that
is catered to the audience. We are talking about creating an indigenous
experience that is totally biblical, especially since the gospel is a universal
message with universal appeal. The same approach can be used for local missions
work.
There is but one message. It is
contained in the inspired Word of God. However, there are many nations. Western
communicators of this message cannot expect to deliver the same as those from
the East, and vice versa. Just as cultures vary, so does the affect culture
have on individuals, which trickle down to the experiences we cultivate and
project upon others. If the church is to overcome the barriers both locally and
globally, then it needs “macro-understanding of cultural systems and cultural
norms and values associated with different societies.” For example: The Shona
people believe their personal safety and protection is owed to his
‘Vadzimu-Ancestral Spirits,’ and the removal of that spirit results in
suffering, tragedy or misfortune. The Apostolics teach that the presence of the
Holy Spirit assures protection from evil and Satanic forces for the believer as
evidenced by glossolalia. “Those who do not speak in tongues are made to
believe they are without protection.”[3]
Why is this significant? Because taking the message into a community already
influenced by the Shona’s (Africa) inevitably means our Apostolic brothers and
sisters will meet upon a challenge of worldviews and influence. How do you
combat that? CQ Knowledge. How do you
take the message into their world? CQ Strategy. How do you interact with them?
CQ Action.
This same principle can be applied
to any cultural context, especially since the world is getting smaller and
flatter. There will be a time for a no
apologies approach to delivering the gospel (for example, casting out a demon),
but then we will be challenged to employ
a degree of cultural competence as we
engage other nations. Lastly, the corporate church must get its head out of the
sand shunning other cultures, reluctantly embracing technological advances and
not investing in the training and development of both leaders and lay people.
Granted, many churches are far ahead of the game. But many more are still light
years behind the pace of global improvement. Even the very way we communicate
is concerning, especially in light of postmodernism. Therefore, we as a church should “get rid of
the one-size-fits-all mantras, adapt our leadership style according to the
situation, lead with cultural intelligence, consistently assess reach, pray for
open doors to the nations, and preach the unadulterated gospel without
compromise.
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