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Impact of Christianity on society
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INDIGENIZATION
Introduction
The mission of Christ on earth was to reconcile all people to God. The church continues this mission: “Go therefore and make disciples of all nations”(Mk-16: 15). Christ entrusted this mission to His church and it is a universal mission. It assumes that the gospel must be taken to all people on earth irrespective of color, race and culture. Thus the church is multicultural. She should feel at home and accept the culture of any place or nation where she finds herself.
It is the process of indigenisation through which one can make the gospel natural and known to the particular culture and region by making the gospel relevant to them, as we shall see in definitions of indigenisation. The term indigenisation is from the term indigenous, which means innate, inborn that is originating in the locality and it, is not imported. The term indigenization has been used to refer to a situation where the Christian faith will be natural to a particular cultural context. African and Asian Bishops to express the cultural growth of their local churches first proposed this particular term.
However, it should be brought in to notice that this term arose as a consequence of the resentment among African theologians towards the European culture with which Christianity is clothed. They argue that one finds western form of Christianity in Africa and that is not indigenous to Africa. Christianity brought to Africa through some missionaries who considered western culture superior than African culture and they simply transplanted western Christianity in the African soil, having no respect for African culture and tradition. Thus at that time some theologians and Bishops felt the need to de-westernize the Christianity by taking...
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...e of all jatis (Mt. 28: 18-20).
Works Cited
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Hargreaves, Cecil. Asian Christian Thinkers. Delhi: ISPCK, 1979.
Martin, Paul. The Missionary of the Indian Road. Bangalore: TBT, 1996.
Moses, D.G. “Indigenization”. In Renewal for Mission. Ed. by David Lyon and
Albert Manuel. Madras: CSL, 1967.
Nyoyoko, Vincent G. “The Biblical and Theological foundations for Inculturation”. Mission Today. 6/3 (July- Sept., 2004).
Sumithra, Sunand. Doing Theology in Context. Bangalore: TBT, 1992.
Taylor, William D. ed. Global Missiology for 21st Century. Michigan: Baker Academics, 2000.
Imagine a group of foreign people invading your home, disavowing all your beliefs, and attempting to convert you to a religion you have never heard of. This was the reality for thousands and thousands of African people when many Europeans commenced the Scramble for Africa during the period of New Imperialism. A great fiction novel written by Chinua Achebe, Things Fall Apart, highlights the responses to missionaries by African people. The African natives responded to the presence of white missionaries with submission to their desires, strategic responses to counteract them, and with the most disruptive response of violence.
Shaffern, Robert W. "Christianity and the Rise of the Nuclear Family." {America} 7 May 1994.
The NIV Study Bible. Barker, Kenneth: General Editor. Grand Rapids, Michigan: The Zondervan Corporation, 1995
The novel Things Fall Apart written by Chinua Achebe highlights the many important historical events that happened during the period of colonialism, spread of religious fervor to Africa from Europe, and the importance of the native religion among African societies. Achebe shows that religion holds a major influence in many African societies and influences the daily life of the natives. Furthermore, the novel introduces a major event that happen during pre-colonial Africa, the spread of the Christian faith, which forever changed and affected the natives in Africa, more specifically the Igbo society located in Nigeria. Things Fall Apart vividly describes and explains how the Christian faith that arrived in Africa changed both the individuals in the Umoufia and society. To add on, the novel shows how the spread of Christianity ultimately leads to the destruction of the many native African cultures, and shows what redeeming qualities that arise from the destruction of their culture. Achebe describes how the Christian faith acts as a guide to the Igbo society and at the same time acts as the inevitable downfall of the Igbo society.
New Testament. Vol. 2. Edited by Gerhard Kittel. Translated by Geoffrey W. Bromiley. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1964.
In his classic work Christ and Culture, H. Richard Niebuhr asserts that the relationship between earnest followers of Jesus Christ and human culture has been an "enduring problem."1 How should believers who are "disciplining themselves for the purpose of godliness" (1 Tim. 4:7) relate to a world whose culture is dominated by "the lust of the flesh, the lust of the eyes, and the boastful pride of life" (1 John 2: 16)? Culture is God's gift and task for human beings created in His image and likeness. At creation humanity received a "cultural mandate" from the sovereign Creator to have dominion over the earth and to cultivate and keep it (Gen. 1:26, 28; 2:15). But sin's effects are total, and culture—whether high, popular, or folk—has been corrupted thoroughly by rebellion, idolatry, and immorality. How, then, should Christians, who have been redeemed, "not with perishable things like gold or silver . . . but with precious blood, as of a lamb, unblemished and spotless, the blood of Christ" (1 Pet. 1:18-19) live in relation to culture? According to Jesus in His high priestly prayer, believers are to be in the world but not of it (John 17:11-16). But in what way? How do believers act in and interact with the "crooked and perverse generation" (Phil. 2:15) that surrounds them and of which they are a part?
Hastings, Adrian. “A Variety of Scrambles: 1890-1920.” The Church in Africa 1450-1950 (1994): 395. History Reference Center. 2010 EBSCO Industries, Inc. Web. November 19, 2010 .
The process of syncretization among the African religions helps to explain why those cults found it relatively easy to accept and integrate parts of Christian religious belief and practice into the local cult activity. Initially this integration was purely functional, providing a cover of legitimacy for religions that were severely proscribed. But after a few generations a real syncretism became part of the duality of beliefs of the slaves themselves, who soon found it possible to accommodate both religious systems.
New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1997. Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2002.
Rourke, Nancy. “Christianity Notes.” Religion 101 Notes Christianity. Entry posted April 14, 2011. https ://angel.canisius.edu/section/default.asp?id=43760%5FSpring2011 (accessed April 18, 2011).
In conclusion, it is important to realize that it was not one single factor which was responsible for the spread of Christianity, all these figures came together to give the perfect platform for a new religion to develop, " Never before in the history of the race had conditions been so ready for the adoption of a new faith by the majority of the peoples of so large an area" (K.S Latourette).
...s distributed in Theology 101 at the University of Notre Dame, Fremantle on 22 April 2008.
Maddix, M. A., & Thompson, R. P. (2012). Scripture as formation: the role of Scripture in Christian Formation. Christian Education Journal, S79-S93.
Carson, D, & Moo, D. (2005) An introduction to the New Testament. Grand Rapids, MI: Zondervan.
Kroeber, A. and C. Klockhohn, Culture: A Critical Review of Concept and Definition. New York: Vintage Books, 1989. Kunhiyop, Samuel. A.W. & Waje. African Christian Ethics.