Loading presentation...

Present Remotely

Send the link below via email or IM

Copy

Present to your audience

Start remote presentation

  • Invited audience members will follow you as you navigate and present
  • People invited to a presentation do not need a Prezi account
  • This link expires 10 minutes after you close the presentation
  • A maximum of 30 users can follow your presentation
  • Learn more about this feature in our knowledge base article

Do you really want to delete this prezi?

Neither you, nor the coeditors you shared it with will be able to recover it again.

DeleteCancel

CMIN 201 (Sp '17) T13 -14 - Applied Anthropology in Missions

No description
by

Hartmut Scherer

on 22 February 2017

Comments (0)

Please log in to add your comment.

Report abuse

Transcript of CMIN 201 (Sp '17) T13 -14 - Applied Anthropology in Missions

emic perspective
Applied Anthropology in Missions
*Highlighting some thoughts from chapter 7 of
Introduction to Global Missions
How is the way an insider thinks of his own culture called?
Terms Used in Cultural Anthropology
*
emic perspective
epic perspective
or
ethnocentrism
- unfair critique of other cultures
- suspend judgment
hot- or cold-climate cultures (Sarah Lanier)
Basic Culture Scales
Geert Hofstede's five dimensions
group oriented, relational, inclusion minded, indirect in their communication
individualism, direct communication, value privacy
hot-climate
cold-climate
identity
hierarchy
gender
truth
virtue
Sherwood Lingenfelter
time and event orientation
dichotomistic and holistic thinking
task and person orientation
status and achievement focus
crisis and noncrisis orientation
concealment of vulnerability and willingness to expose vulnerability
Sources and Image Credits
1)
Sherwood G. Lingenfelter and Marvin K. Mayers,
Ministering Cross-Culturally
(Baker, 2003), 34.
1)
Richard Lewis
linear-active people
who are organized planners and do one thing at a time
cultures in Latin America and much of Africa that are people oriented and may do several activities at once, moving freely back and forth among them
Multi-actives
Reactives
respect-oriented, introverted listeners who prefer to respond rather than push their opinion first
Theology for Guilt, Shame, and Fear Cultures
2)
Joyson Georges,
Theology for Guilt, Shame, and Fear Cultures
; accessed March 1, 2015; http://honorshame.com/theology-guilt-shame-fear-cultures-free-resource/.
2)
Entering Another Culture
3)
Duane Elmer, Cross-Cultural Connections (IVP, 2002), 66.
3)
Evangelical Missions Quarterly (October, 1998): 407 - 408; C1 – C6 Spectrum developed by John Travis (pseudonym); accessed March 1, 2015; http://thepeopleofthebook.org/C1-C6_Spectrum.html.
4)
Contextualization in Muslim Settings
(C1-C6)

4)
Four Step Process of Critical Contextualization
(Paul Hiebert)

- How does change happen in a society?
- As a Christian what is the ultimate goal in cultural
adjustment?
Class Activity
- Is society homogenous
(uniform)? -> implication for
cultural adjustment
not homogenous, although the different groups have some values in common
change happens to a certain degree in many directions, not just in one; people of the host culture will also change
becoming more like Christ
Description of the spectrum (John Travis):
- the six types differ by language, culture, worship
forms, degree of freedom to worship with others,
and religious identity
different approaches are needed
- to assist church planters and Muslim background
believers to find out which type of Christ-centered
communities may draw the most people from the
target group to Christ
- the C1 - C6 Spectrum compares and contrasts types
of "Christ-centered communities" (Muslim world)
- all worship Jesus as Lord
- core elements of the gospel are the same
- spectrum addresses the enormous diversity in
terms of ethnicity, history, traditions, language,
culture, and theology.
The purpose of the spectrum:
- all of these six types are presently found in some
part of the Muslim world
- missionaries establish a church that is basically
identical to wherever they are from.
A Brief Summary of Each Christ-Centered Community
C1
- services are conducted in the language of the
missionaries
- they call themselves "Christians"
- they have very little cultural connection to the
region where they plant the church.
- the same as C1, except the services are
conducted in the language of the region
C2
- they have incorporated many non-religious
cultural forms of the region into their
community (e.g., dress, art, etc.)
C3
- they still reject any purely Islamic religious
elements
- they may meet in a traditional church building
or in a more religiously neutral location
- they call themselves "Christians" but try to have
a more contextualized presence in the region
- similar to C3, but they incorporate some
Islamic religious elements into their community
(e.g., like avoiding pork, praying in a more
Islamic style, using Islamic dress and employing
Islamic terminology)
C4
- call themselves "Followers of Isa"
- their meetings are usually not held in
traditional church buildings
- they are not considered to be Muslims by the
Muslim community
- retain their legal and social identity within their
Muslim community
C5
- reject or reinterpret any part of Islamic practices
and doctrine that contradict the Bible
- may or may not attend the mosque regularly
- are actively involved in sharing their faith in
Jesus with other Muslims
- may call themselves Muslims who follow
Isa al-Masih, or just Muslims
- may be viewed by their community as Muslims
that are a little unorthodox.
- keep their faith secret because of an extreme
threat of persecution, suffering or legal
retaliation
C6
- may worship secretly in small groups
- do not normally share their faith openly and
have a 100% Muslim identity
Step #1:
Hiebert suggests that the missionary study to exegete the culture; i.e., seek to know it and understand what they are doing and why they are doing what they do.
Step #2:
Study the Word of God, note where God (not your home church necessarily) speaks to some cultural practice as sinful.
Step #3:
Study the passage in the hermeneutical community of fellow believers and then lead them to see what God says about this practice and challenge them to face it in light of his Word.
Step #4:
Guide them into a new contextualized practice that will serve as a functional substitute for the sinful practice.
Full transcript