Wanted: Humble Messengers of the Gospel! (an excerpt)

Editor’s Note: This is an excerpt from Lausanne Occasional Paper 2: The Willowbank Report: Consultation on Gospel and Culture which was published in connection with the 1978 Willowbank Consultation on Gospel and Culture

We believe that the principal key to persuasive Christian communication is to be found in the communicators themselves and what kind of people they are. It should go without saying that they need to be people of Christian faith, love, and holiness. That is, they must have a personal and growing experience of the transforming power of the Holy Spirit, so that the image of Jesus Christ is ever more clearly seen in their character and attitudes.

Above all else we desire to see in them, and specially in ourselves, “the meekness and gentleness of Christ” (2 Cor. 10:1), in other words, the humble sensitivity of Christ’s love. So important do we believe this to be that we are devoting the whole of this section of our Report to it. Moreover, since, we have no wish to point the finger at anybody but ourselves, we shall use the first person plural throughout. First, we give an analysis of Christian humility in a missionary situation, and secondly, we turn to the Incarnation of God in Jesus Christ as the model we desire by his grace to follow.

An Analysis of Missionary Humility

First, there is the humility to acknowledge the problem which culture presents, and not to avoid or over-simplify it. As we have seen, different cultures have strongly influenced the biblical revelation, ourselves, and the people to whom we go. As a result, we have several personal limitations in communicating the gospel. For we are prisoners (consciously or unconsciously) of our own culture, and our grasp of the cultures both of the Bible and of the country in which we serve is very imperfect. It is the interaction between all these cultures which constitutes the problem of communication; it humbles all who wrestle with it.

Secondly, there is the humility to take the trouble to understand and appreciate the culture of those to whom we go. It is this desire which leads naturally into that true dialogue “whose purpose is to listen sensitively in order to understand” (Lausanne Covenant, para. 4). We repent of the ignorance which assumes that we have all the answers and that our only role is to teach. We have very much to learn. We repent also of judgmental attitudes. We know we should never condemn or despise another culture, but rather respect it. We advocate neither the arrogance which imposes our culture on others, nor the syncretism which mixes the gospel with cultural elements incompatible with it, but rather a humble sharing of the good news—made possible by the mutual respect of a genuine friendship.

Thirdly, there is the humility to begin our communication where people actually are and not where we would like them to be. This is what we see Jesus doing, and we desire to follow his example. Too often we have ignored people’s fears and frustrations, their pains and preoccupations, and their hunger, poverty, deprivation or oppression, in fact their “felt needs,” and have been too slow to rejoice or to weep with them. We acknowledge that these “felt needs” may sometimes be symptoms of deeper needs which are not immediately felt or recognized by the people. A doctor does not necessarily accept a patient’s self-diagnosis. Nevertheless, we see the need to begin where people are, but not to stop there. We accept our responsibility gently and patiently to lead them on to see themselves, as we see ourselves, as rebels to whom the gospel directly speaks with a message of pardon and hope. To begin where people are not is to share an irrelevant message; to stay where people are and never lead them on to the fulness of God’s good news, is to share a truncated gospel. The humble sensitivity of love will avoid both errors.

Fourthly, there is the humility to recognize that even the most gifted, dedicated and experienced missionary can seldom communicate the gospel in another language or culture as effectively as a trained local Christian. This fact has been acknowledged in recent years by the Bible Societies, whose policy has changed from publishing translations by missionaries (with help from local people) to training mother-tongue specialists to do the translating. Only local Christians can answer the questions, “God, how would you say this in our language?” and “God, what will obedience to you mean in our culture?” Therefore, whether we are translating the Bible or communicating the gospel, local Christians are indispensable. It is they who must assume the responsibility to contextualize the gospel in their own languages and cultures. Would-be cross-cultural witnesses are not on that account necessarily superfluous; but we shall be welcome only if we are humble enough to see good communication as a team enterprise, in which all believers collaborate as partners.

Fifthly, there is the humility to trust in the Holy Spirit of God, who is always the chief communicator, who alone opens the eyes of the blind and brings people to new birth. “Without his witness, ours is futile” (Lausanne Covenant, para. 14).

The Incarnation as a Model for Christian Witness

We have met for our Consultation within a few days of Christmas, which might be called the most spectacular instance of cultural identification in the history of mankind, since by his Incarnation the Son became a first century Galilean Jew.

We have also remembered that Jesus intended his people’s mission in the world to be modelled on his own. “As the Father has sent me, even so I send you,” he said (John 20:21; cf. 17:18). We have asked ourselves, therefore, about the implications of the Incarnation for all of us. The question is of special concern to cross-cultural witnesses, whatever country they go to, although we have thought particularly of those from the West who serve in the Third World.

Meditating on Philippians 2, we have seen that the self-humbling of Christ began in his mind: “he did not count equality with God a thing to be grasped.” So we are commanded to let his mind be in us, and in humility of mind to “count” others better or more important than ourselves. This mind” or “perspective” of Christ is a recognition of the infinite worth of human beings and of the privilege it is to serve them. Those witnesses who have the mind of Christ will have a profound respect for the people they serve, and for their cultures.

Two verbs then indicate the action to which the mind of Christ led him: “he emptied himself … he humbled himself…” The first speaks of sacrifice (what he renounced) and the second of service, even slavery (how he identified himself with us and put himself at our disposal). We have tried to think what these two actions meant for him, and might mean for cross-cultural witnesses.

We began with his renunciation. First, the renunciation of status. “Mild he laid his glory by,” we have been singing at Christmas. Because we cannot conceive what his eternal glory was like, it is impossible to grasp the greatness of his self-emptying. But certainly he surrendered the rights, privileges, and powers which he enjoyed as God’s Son. “Status” and “status symbols” mean much in the modern world, but are incongruous in missionaries. We believe that wherever missionaries are they should not be in control or work alone, but always with—and preferably under—local Christians who can advise and even direct them. And whatever the missionaries’ responsibility may be they should express attitudes “not of domination but of service” (Lausanne Covenant, para. 11).

Next the renunciation of independence. We have looked at Jesus—asking a Samaritan woman for water, living in other people’s homes and on other people’s money because he had none of his own, being lent a boat, a donkey, an upper room, and even being buried in a borrowed tomb. Similarly, cross-cultural messengers, especially during their first years of service, need to learn dependence on others.

Thirdly, the renunciation of immunity. Jesus exposed himself to temptation, sorrow, limitation, economic need, and pain. So the missionary should expect to become vulnerable to new temptations, dangers and diseases, a strange climate, an unaccustomed loneliness, and possibly death.

Turning from the theme of renunciation to that of identification, we have marvelled afresh at the completeness of our Saviour’s identification with us, particularly as this is taught in the Letter to the Hebrews. He shared our “flesh and blood,” was tempted as we are, learned obedience through his sufferings and tasted death for us (Heb. 2:14-18; 4:15; 5:8). During his public ministry Jesus befriended the poor and the powerless, healed the sick, fed the hungry, touched untouchables, and risked his reputation by associating with those whom society rejected.

The extent to which we identify ourselves with the people to whom we go is a matter of controversy. Certainly it must include mastering their language, immersing ourselves in their culture, learning to think as they think, feel as they feel, do as they do. At the socio-economic level we do not believe that we should “go native,” principally because a foreigner’s attempt to do this may not be seen as authentic but as play-acting. But neither do we think there should be a conspicuous disparity between our life style and that of the people around us. In between these extremes, we see the possibility of developing a standard of living which expresses the kind of love which cares and shares, and which finds it natural to exchange hospitality with others on a basis of reciprocity, without embarrassment. A searching test of identification is how far we feel that we belong to the people, and—still more—how far they feel that we belong to them. Do we participate naturally in days of national or tribal thanksgiving or sorrow? Do we groan with them in the oppression which they suffer and join them in their quest for justice and freedom? If the country is struck by earthquake or engulfed in civil war, is our instinct to stay and suffer with the people we love, or to fly home?

Although Jesus identified himself completely with us, he did not lose his own identity. He remained himself. “He came down from heaven … and was made man” (Nicene Creed); yet in becoming one of us he did not cease to be God. Just so, “Christ’s evangelists must humbly seek to empty themselves of all but their personal authenticity” (Lausanne Covenant, para. 10). The Incarnation teaches identification without loss of identity. We believe that true self-sacrifice leads to true self-discovery. In humble service there is abundant joy.

Date: 13 Jan 1978

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