Prompt: Christian mission in foreign lands, natural light, landscape, dark, Studio Ghibli
In my previous post, I discussed how postmodernity has been influenced by instrumentalism and idealism. This time, I just want to share the impact of these two post-modern epistemologies to Christianity.
Instrumentalism, Idealism, and Theology
The world of certainty provided by positivist modernity appears lacking for majority of theologians. In their search for alternatives, they too have been affected by this crisis in epistemology. Some prefer to embrace instrumentalism and others go for idealism.
Instrumentalism and Theology
Postmodern theologians do not believe in objective knowledge. For them, cultural and historical contexts are the determining factors in shaping human knowledge. There is no such thing as divine revelation. All we have is our search for God.
This kind of theological trend negates the existence of a single correct body of theology. Instead, it embraces plurality in theological reflection. Since historical and sociocultural factors shape theological reflection, salvation is understood not referring to something of ultimate deliverance that will happen in the future but to liberation and dignity at the moment. In this trend, personal experience is of great value. This paved the way to subjectivism in theology and ultimately to theological relativism.
Idealism and Theology
Idealism puzzles me. If I understand Hiebert correctly, I thought he was saying this epistemology is one of the alternatives to positivism. However, reading this section of the book, it appears to me that idealism possessed the same characteristics that positivism has, such as the quest for certainty and the appeal to human reason. It seems that only the name changed but the characteristics remain the same. Or perhaps, both epistemologies share the foregoing in common but they also differ in something fundamental. As in what areas they differ, I am still lost. I hope to find them as I continue reading the book.
In view of the idealist pursuit to maintain objectivity in knowledge, for Hiebert, the price is costly. In his mind, this is equivalent to a denial "of the ultimate reality of God and his deeds in history" (p. 59) and an act of deifying the human mind, which will again bring us back to the problem of "theological colonialism" (ibid.).
Theology and Science
Having instrumentalism as the epistemological basis in both science and theology, tension doesn't exist. They are both accepted "as pragmatic solutions to different human problems" (p. 59). Both must be assessed by their utility.
For evangelicals, the above view is problematic. They cannot accept such a relativistic view of theology that finds value in the claims of Christ based on their usefulness.
In idealism, the goal is ideological integration of science and religion. For Hiebert, to achieve this, both fields must give up their distinctives. Ultimately, such a reduction of the diversity of human experience will either lead "to monism or pantheism" (p. 60).
Instrumentalism and Missions
"An instrumentalist epistemology changes our view of Christian mission," (ibid.) says Hiebert. As such, mission has been undermined.
Evangelism and Mission
Replacing positivist epistemology with an instrumentalist epistemology changes the task of mission. All religions must be embraced as different ways of seeking God. As such, the goal of Christian mission is no longer conversion to Christianity. Proclamation of the gospel has also been replaced by dialogue. Mission in this perspective is primarily learning from other religions and therefore "mission is mission to us rather than to the people we serve" (ibid.).
Mission turns to be a ministry to the people only in terms of meeting their "felt needs" (ibid.). The focus is not the future and the other world but the present and this world. Salvation in this sense "is defined as justice and liberation from oppressive systems" (ibid.).
Bible Translation and Contextualization
Such a shift in epistemology also affects Bible translation and contextualization. The goal is not accuracy of language by way of literal translation but the search for dynamic equivalence, that is, the spirit and meaning of the word in the context of the people you are aiming to understand.
In contextualization, this means that the focus of conversion is no longer a break from the old culture. In fact, they should be preserved and given new meanings. The important thing is not the change in form and external practices but the change in one's mind.
Other Religions
In relating to other religions, the ultimate outcome of instrumentalism is religious relativism. The exclusive claim of Christianity can no longer be maintained. Some would even go so far to argue "that Christianity is the fulfillment of other religions" (p. 62) and that Christ is hidden in all these religions. The goal is to find him, to listen to his voice spoken to us "through the voice of our non-Christian partners because he is already present in the depth of their souls" (ibid.). To insist in maintaining evangelism and conversion as the goals of mission in the light of this perspective are interpreted "as imperialist and arrogant" (p.63).
Idealism and Missions
Finally, as to the influence of idealism on mission, you can see that Hiebert has nothing good to say about this epistemology. In his mind, it affects mission in four ways:
The gospel becomes "pure abstraction" (ibid.) and powerless to transform real situation due to its disconnection from sociocultural realities.
The impossibility of communication.
This can lead to radicalism and hostility.
Contextualization has no place in an idealistic epistemology.
That concludes my summary and reflection on the impact of the post-positivist alternative epistemologies on Christianity. One last short article is left and I am done with the second chapter of the book. I still have five more days to go before the deadline.
Grace and peace!
Reference:
Hiebert, Paul G. 1999. Missiological Implications of Epistemological Shifts: Affirming Truth in a Modern/Postmodern World. PA: Trinity Press International.