Understanding Global Change and Cultural Shifts in the Religiously Pluralistic Context

Introduction

The church today must respond to the centuries-old call of proclaiming gospel hope in a world formed by unprecedented global change and cultural transformations. Globalization, the emergence of religious pluralism, and changing cultural identities all require a nuanced application of gospel contextuality. Timothy Keller writes: “Contextualization is not merely communicating the gospel in ways that make sense to people; it means communicating the substance of God’s unchanging truth with depth and power, also making clear connections yet without losing a proper challenge.”¹

Understanding global changes and cultural shifts is vital for effective gospel contextualization, for it enables the church to communicate God’s unwavering truth in ways that resonate with diverse cultural contexts, address the realities of religious pluralism, and engage meaningfully with contemporary issues. We begin by defining some key terms that are used in this essay. 

• Contextualization: The attempt to communicate the message of the person, works, Word, and will of God in a way that is faithful to God’s revelation, especially as it is put forth in the teachings of the Holy Scriptures, and that is meaningful to respondents in their respective cultural and existential contexts.²
• Globalization: Robertson defines globalization as “the compression of the world and the intensification of the consciousness of the world as a whole.”³
• Cultural Shifts: Changes in the predominant norms, values, and practices of a society usually associated with globalization, migration, and technological advancement.
• Religious Pluralism: Religious pluralism is not just the fact that there are many religions; it is the idea that this plurality is good, that it is willed by God, and that it is beneficial for humanity.⁴

1. Globalization and Cultural Shifts: An Overview

Globalization is the growing interconnectedness of the world in terms of its economies, cultures, and societies, largely attributable to a worldwide network that enables rapid exchange through trade, communication technologies, and migration. It results in the dissemination of ideas, values, and practices across borders creating more cultural homogenization and hybridization.⁵

Emerging Global Demographics

More than half of the world’s population live in cities, due to which megacities and urban culture started growing.⁶ Urbanization brings cultures into close contact, which presents challenges and opportunities alike for gospel contextualization. We can find examples of the effects of economic globalization on religious landscapes in major cities such as New York, London, and Toronto where there is clear evidence for multi-religious identities. For instance, Toronto is home to large communities of Muslims, Hindus, Sikhs, Buddhists, and Christians from various denominations, reflecting its status as one of the most multicultural cities on the globe.⁷ This diversity challenges traditional methods of evangelism and necessitates culturally sensitive approaches to sharing the Gospel.

In a world where people are on constant move, religious interactions have generated multicultural societies. Diasporas, especially those from the Global South to the North, are in large part responsible for changing the religious demographics of many countries. All societies clearly are multicultural, or becoming cross-culturally woven in the present day.⁸ Along with it, Charles Taylor suggests, they are also becoming “porous.” This idea indicates that they are more open to multinational migration; that is, more of their members live the life of diaspora.⁹

Further, economic globalization has a direct impact on the socio-economic condition of migrants and their subsequent willingness to embrace the Gospel. Migrants regularly experience unemployment, social isolation, and cultural disorientation that leave them vulnerable to the religious experiences offered by new faith communities, which provide help as well as a sense of belonging.¹⁰

Impact of Media and Global Communication

The fast pace of technology, in particular the internet and social media, has helped to spread ideas and cultural practices quickly around the world, creating a global culture that goes beyond nations. Today, the Church lives in a digital age, giving the good news unprecedented new avenues of communication. This benefit, namely the ability and efficiency of reaching a global audience, needs to be taken advantage of. Churches and missionaries are able to bring the gospel message through online platforms, offering hope for the hopeless with those who might not be sitting in front of a physical church. 

But along with this freedom is an environment that has much diversity and conflicting worldviews.¹¹ The online context is a hyper-competitive environment where countless ideologies and sects are competing for influence. To effectively reach the public and identify reliable sources will mean finding new approaches.¹² Additionally, the anonymity of the internet can lead to superficial engagements rather than deep, meaningful relationships essential for effective discipleship.

Socio-political and Religious Transformations

Socio-political changes, including the rise of nationalism, secularism, and religious fundamentalism, shape the context in which the Gospel is received today. Nationalist movements have recurred around the world, reverberating in particular with cultural and religious identification. For example, in India, Hindutva has produced a climate of anti-conversion legislation that is hostile to Christian evangelism.¹³

The rise of religious fundamentalism across various faiths creates hostile environments for evangelism. In these and similar circumstances, Christians are at risk of persecution or ostracization.¹⁴ It takes wisdom and perseverance to navigate these spaces with strategies that protect our safety while being committed to witnessing Christ.

Globalization has also led to increased religious diversity within nations, particularly in urban areas. This pluralism challenges the church to articulate the gospel in ways that are both faithful to Christian doctrine and respectful of other religious traditions.¹⁵ The rise of interfaith dialogue and cooperative religious efforts reflect this new reality.

2. The Challenge of Religious Plurality 

Today, religious plurality can mean anything from the simple presence of multiple religions to a theological belief in more than one way (path or truth) to salvation. In his book, Knitter suggests three main ways Christians can respond theologically to a religiously pluralistic context: exclusivism, inclusivism, and pluralism.¹⁶

Exclusivists teach salvation is exclusive to Jesus Christ and other religions are illegitimate ways of approaching the Lord. Exclusivism, based on the belief of Christ as the only savior and savior for all, is questioned by religious pluralism. However, it continues to be a prevalent perspective among evangelicals.¹⁷

Followers of the inclusivist school contend that Christ is the ultimate revelation of God, but salvation can also be had through other religions. In this position, Christ remains central as the foundation of salvation while allowing for other ways within God’s providence to enter into communion with him even outside a profession in explicit Christianity. It represents a more ecumenical-sounding Christianity as found in the theology of Karl Rahner.¹⁸

Finally, pluralists contend that all religions are equally valid and provide acceptable ways to God. Proponents of pluralism, such as John Hick, argue this by suggesting that all religions are equal but culturally conditioned responses to the divine.¹⁹ This view, however, raises significant theological questions about the uniqueness of Christ.

Religious pluralism thus poses significant challenges for mission work. The presence of multiple religious traditions within the same cultural context requires a more nuanced and respectful approach to evangelism. Missionaries must navigate the tension between proclaiming the uniqueness of Christ and engaging in meaningful dialogue with followers of other religions.²⁰

In India, where Hinduism, Islam, Christianity, and other religions coexist, the church must contextualize the gospel in a way that respects the religious plurality of society while affirming the uniqueness of Christ. In post-Christian western Europe, religious pluralism often takes the form of secularism and indifference to religion. The challenge for the church is to re-engage a society that has largely moved away from traditional religious beliefs and commitment to Christ.

The emphasis on relativism and skepticism toward absolute truths found in postmodernism is another major obstacle to preaching good news today. For the postmodern person, anachronistic conjectures and universal claims are especially dismissed in favor of subjective and personal interpretations of truth.²¹ Secularism, which often accompanies postmodern thought, further complicates the religious landscape by prioritizing humanistic and materialistic worldviews over spiritual ones.²²

3. The Importance of Understanding Global Changes in Gospel Contextualization

Global Changes and Cultural Identity

The way people view their own cultural identity has been influenced by globalization. Identities in a globalized world are becoming hybridized by appropriating cultural forms from different landscapes.²³ Appreciating these changes is essential in order to properly place the gospel within its current context. 

Cultural identity plays a vital role in how individuals perceive and accept the gospel. In many contexts, there is a tendency toward syncretism, where elements of different religious traditions are blended.²⁴ Missionaries in Asia, African, and Latin American contexts often encounter syncretism, requiring a careful balance between contextualization and theological integrity.

Need for Cultural Sensitivity

The ways in which contextual sensitivity shows up is by understanding and honoring cultural differences that influence how people view, understand, or respond to their life conditions. Gospel contextualization, however, in the terms Bevans uses, means an ongoing conversation between the gospel and culture. It makes sure that the gospel itself is being preached, but in a manner that adheres to Christian doctrine as well as it being relevant for today.²⁵

Cultural intelligence (CQ) is the ability to relate and work effectively in culturally diversified situations. This is also true in mission work where CQ proves to be a critical component for establishing relationships, transcending cultural differences, and accurately expressing the gospel.²⁶

Addressing Contemporary Ethical Issues

Changes at the global level often bring new ethical and spiritual dilemmas such as questions of identity, justice, and human rights. The church must know these issues if it is to articulate a gospel that speaks relevantly in the context of contemporary society.²⁷ Climate change, social justice, and more, are at the fore of global discourse today, thereby affirming that theology must intersect with these issues.

4. Theological Foundation for Contextualization

Contextualization is a concept that comes from the biblical narrative. The incarnation of Christ is the most obvious example – God becoming human, and appearing within a specific cultural and historical context (John 1:14). The life and ministry of Jesus reveal that the gospel is transcultural, yet still cultural.

Paul’s Missionary Approach

Paul’s missionary work offers a model for contextualization. He often adjusted his message to fit the needs and understanding of various groups; thus becoming “all things to all people, that by all means I might save some” (1 Corinthians 9:19-23; ESV). In Acts 17:22-31, we find an account of Paul preaching at the Areopagus where he adapted to the cultural and religious beliefs of his listeners, taking their philosophical premises as a starting point for expounding the gospel, but without compromise.

Importance of Engaging with Culture

Certain theological frameworks to help guide the process of contextualization have been proposed by scholars: 

• Incarnational Model – The incarnational model of contextualization uses the incarnation of Jesus to illustrate how counterintuitive this move is. In the same way that Jesus incarnated into our culture as a human, Christians need to be rooted in the cultures they are trying to reach. This approach emphasizes living out the Gospel in everyday life and demonstrating its relevance through relationships and community.²⁸
• Transformational Model – This model highlights the Gospel as having the power to bring about holistic change for individuals and societies. It underscores that the Gospel is not only about spiritual needs but also social, economic, and political realities. This model encourages Christians to engage in social justice and community development as integral aspects of their mission.²⁹
• Redemptive Analogy – This involves finding in culture things which are good and can be seen to mirror or display some aspect of the gospel. These elements could be anything from traditional stories, symbols, or practices that can help point to biblical reality. This approach respects cultural heritage while introducing the redemptive message of Christ.³⁰

We engage culture not out of pragmatic strategy, but theological necessity. The gospel is universal, but in order for it to be recognized and accepted (taken into the very fabric of one’s own way of life) there must also be culturally specific expressions. As Newbigin has stated, the gospel needs to be expressed in a manner that remains true to its substance and is significant for the cultural context.³¹

Missiological Imperative

Cultural context matters in missions. Effective mission work, as Hiebert has argued, requires the ability to see both from the worldview of the Bible as well as to appreciate the worldview of the culture to which one is speaking. A missionary is expected to be bicultural: able to understand the heart of two different cultures (the gospel and their target culture) so that he or she can present the message in a way that makes sense, without diluting it.³²

5. Missiological Approaches for Contextualizing the Gospel in a Pluralistic World

Innovative Models of Evangelism

The dynamic nature of global change and cultural shifts presents opportunities for innovative evangelistic approaches. 

• The Translation Model emphasizes translating the essential kerygma/gospel into a cultural idiom (metrics and symbols). This means presenting the gospel in a way that preserves its essence but translates it to be understandable by means of culture.³³
• The Accommodation Model suggests Christian practices and expressions can take on local adaptations so long as they do not conflict with the essentials of the faith. This model seeks to minimize cultural barriers for the acceptance of the gospel.³⁴
• The Inculturation Model, however, goes deeper than the translation or accommodation models. Here the gospel is integrated into every part of life for a community. In this way, the gospel and culture meet each other at a point of mutual transformation.³⁵

Embracing new methods can lead to more effective and impactful Gospel proclamation. In this technological world, digital evangelism through social media platforms may be the best way to reach a global audience and engage with contemporary cultural issues.

Role of the Church

The process of contextualization promotes global unity within the Body of Christ. It encourages mutual respect, learning, and collaboration among Christians from different cultural backgrounds. This unity reflects the universal nature of the Church and strengthens its witness in the world.

The local church, on the other hand, plays a pivotal role in the contextualization of the gospel. As the primary expression of the Christian community within a given cultural setting, the local church is uniquely positioned to understand the cultural nuances and adapt the gospel message accordingly. Local religious leaders are often highly involved in their communities and have insight into some of the cultural, social, political, religious, and economic structures at play. Their insider perspective enables them to identify the most effective ways to communicate the gospel in ways that resonate with their community’s values, beliefs, and practices.

Community Engagement

For the process of effective contextualization, local churches must engage in their own context and communities. When the church is sharing life with its community, serving them, and engaging in dialogue at every level possible, relationships are established that offer insights into what a particular people group needs most. By engaging in social justice, community development, and interfaith cooperation, Christians demonstrate the comprehensive nature of the Gospel’s transformative power. This holistic approach enhances the credibility and attractiveness of the Christian message.

In India, for example, the indigenous church has often worked out how to respect other religious traditions while affirming Christian distinctiveness in a religiously diverse setting. The church has also been encouraged to reach out in culturally creative ways using indigenous forms of art, music, and storytelling as expressions for worship and evangelism. Further, the church’s work in lifting its voice against wrongs like caste and women’s discrimination is what has allowed it to relate culturally and socially in the given context, serving as a demonstration of Gospel relevance.

Endnotes

1. Timothy Keller, Center Church: Doing Balanced, Gospel-Centered Ministry in Your City (Grand Rapids: Zondervan, 2012), 89.
2. D. J. Hesselgrave and E. Rommen, Contextualization: Meanings, Methods, and Models (Grand Rapids: Baker Book House, 1989), 200.
3. R. Robertson, Globalization: Social Theory and Global Culture (London: SAGE Publications, 1992), 8.
4. P. F. Knitter, Introducing Theologies of Religions (Maryknoll: Orbis Books, 2002), 30.
5. M. B. Steger, Globalization: A Very Short Introduction (Oxford: Oxford University Press, 2003), 50-58.
6. United Nations, World Urbanization Prospects: The 2018 Revision (UN Department of Economic and Social Affairs, 2018), 23-27.
7. Steven Vertovec, Transnationalism (London: Routledge, 2009), 72.
8. J. Casanova, “Religion, the New Millennium and Globalization,” Sociology of Religion, 62.4 (2001): 420-25.
9. Charles Taylor, “The Politics of Recognition,” Multiculturalism: Examining the Politics of Recognition, ed. A. Gutmann (Princeton: Princeton University Press, 1992), 63.
10. Alejandro Portes and Rubén G. Rumbaut, Immigrant America: A Portrait (Berkeley: University of California Press, 2014), 184.
11. H. Campbell, When Religion Meets New Media (London: Routledge, 2010), 75-83.
12. Henry Jenkins, Convergence Culture: Where Old and New Media Collide (New York: New York University Press, 2006), 19.
13. Christophe Jaffrelot, The Hindu Nationalist Movement and Indian Politics (New Delhi: Penguin Books, 1996), 401-403.
14. Paul Marshall, Their Blood Cries Out: The Untold Story of Persecution Against Christians in the Modern World (Nashville: Thomas Nelson, 1997), 17-19.
15. M. Moyaert, In Response to the Religious Other: Ricoeur and the Fragility of Interreligious Encounters (Lanham: Lexington Books, 2013), 35-40.
16. Paul F. Knitter, Introducing Theologies of Religions (Mayknoll: Orbis Books, 2002), 15-40.
17. Harold A. Netland, Encountering Religious Pluralism: The Challenge to Christian Faith & Mission (Downers Grove: InterVarsity Press, 2001), 35-38.
18. Karl Rahner, Theological Investigations, Volume V: Later Writings (London: Darton, Longman & Todd, 1966), 61-65.
19. John Hick, An Interpretation of Religion: Human Responses to the Transcendent (New Haven: Yale University Press, 1989), 10-12.
20. G. Smith, A Short History of Secularism (London: I.B. Tauris, 2007), 95-98.
21. Jean-Francois Lyotard, The Postmodern Condition: A Report on Knowledge (Minneapolis: University of Minnesota Press, 1984), xxiii-xxv.
22. Peter L. Berger, The Sacred Canopy: Elements of a Sociological Theory of Religion (Garden City: Anchor Books, 1967), 107-109.
23. Arjun Appadurai, Modernity at Large: Cultural Dimensions of Globalization (Minneapolis: University of Minnesota Press, 1996), 33-34.
24. Lamin Sanneh, Translating the Message: The Missionary Impact on Culture (Maryknoll: Orbis Books, 1989), 162-164.
25. Stephen B. Bevans, Models of Contextual Theology (Maryknoll: Orbis Books, 2002), 6-8.
26. David A. Livermore, Leading with Cultural Intelligence: The Real Secret to Success (New York: AMACOM, 2015), 27-30.
27. Celia Deane-Drummond, A Primer in Ecotheology: Theology for a Fragile Earth (Eugene: Cascade Books, 2014), 58-60.
28. Paul G. Hiebert, ‘The Incarnational Model of Contextualization,’ International Bulletin of Missionary Research, 9.3 (1985): 104-106.
29. David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll: Orbis Books, 1991), 389-393.
30. Don Richardson, Eternity in Their Hearts: Startling Evidence of Belief in the One True God in Hundreds of Cultures Throughout the World (Ventura: Regal Books, 1981), 10-12.
31. Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans, 1989), 200-202.
32. Paul G. Hiebert, Anthropological Insights for Missionaries (Grand Rapids: Baker Academic, 1985), 91-93.
33. Lamin Sanneh, Translating the Message: The Missionary Impact on Culture (Maryknoll: Orbis Books, 1989), 63-65.
34. Aylward Shorter, Toward a Theology of Inculturation (Maryknoll: Orbis Books, 1988), 22-24.
35. Anthony J. Gittins, Inculturation: The Gospel and Culture (Eugene: Wipf & Stock Publishers, 2000), 41-43.