THE SIGNIFICANCE OF CONTEXTUALISATION AND INCULTURATION IN MISSION

WORK

Introduction

Christian mission work has changed a lot over the years. In the beginning, it was mostly based on

Western culture and often ignored the ways of life of people from other parts of the world. But in the

late 1900s, missionaries and church leaders began to see the importance of making the Christian

message fit better with local cultures. This is where two important ideas, contextualisation and

inculturation, come in. These ideas help people understand the gospel better in their own cultural

settings. This essay explains why contextualisation and inculturation are important in mission work by

looking at their religious, cultural, and practical meanings.

What Is Contextualisation and Inculturation?

Contextualisation means making the Christian message clear and relevant to people in a specific

culture without changing the main truths of the Bible. According to Hesselgrave and Rommen (2000),

it means presenting the gospel in a way that makes sense to people where they are, but still stays true

to what the Bible teaches.

Inculturation goes even deeper. It means letting Christianity grow within a culture, where the faith

changes the culture and is also changed by it. Bevans (2002) says inculturation is a two-way process

where the gospel and the local culture influence each other. This leads to a new, local way of living

out the Christian faith.

Theological Importance

From a theological point of view, contextualisation and inculturation show how the gospel is meant to

take on human form. Just as Jesus became human and lived in a real time and place (John 1:14), the

gospel must also “live” in every culture it enters. Charles Kraft (2005) says that the gospel is above all

cultures but must be shared through cultural ways so people can understand and accept it. This means

God speaks to people using their own languages, signs, and life experiences. So, creating theology that

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fits a local context does not change the gospel—it helps continue God's message in a way people

understand.

Avoiding Cultural Imperialism and Syncretism

Contextualisation and inculturation help stop cultural imperialism, where foreign cultures are

wrongly seen as the only “Christian” way. If mission work forces people to give up their culture to

become Christian, they may feel like the gospel is a foreign idea, not good news. Robert Schreiter

(1985) says inculturation avoids this by letting local cultures shape the way Christianity is lived and

understood. This helps build a church that is both truly Christian and truly local.

The Role of Culture in Understanding the Gospel

Culture shapes how people see the world and understand spiritual truths. If missionaries ignore local

culture, people may not understand the gospel or may think it doesn’t relate to their lives. In many

African societies, for example, things like community life, storytelling, and symbolic rituals are very

important. John Mbiti (1969), an African theologian, said that “Africans are notoriously religious,”

and that their lives are closely connected to spiritual beliefs and the community. Missionaries must

understand and respect these ways to share the gospel meaningfully.

Enriching the Global Church Through Culture

Contextualisation helps the global church become richer and more diverse. Different cultures have

special gifts like music, dance, stories, and art that can be used in Christian worship. Instead of asking

new believers to give up their cultural identity, inculturation helps them bring all of who they are into

their faith. This makes the worldwide church more beautiful and complete, showing the many sides of

God’s image, (Schreiter, 1985).

Practical Benefits for Mission Work

From a practical point of view (missiology), contextualisation and inculturation help churches grow

and stay strong. Churches that reflect the culture of the people are more likely to succeed and last.

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Having local leaders, local theology, and ways of worship that make sense in that culture helps the

gospel stay strong even after foreign missionaries leave (Hesselgrave & Rommen, 2000).

Helping Evangelism and Discipleship

Inculturation also improves evangelism and discipleship. When people see that they don’t have to give

up their cultural identity to follow Jesus, they are more likely to take their faith seriously (Bevans,

2002). This leads to real change in people and in communities. Mission work then becomes more than

just getting people to convert—it becomes about fully transforming lives and societies through the

gospel (Schreiter, 1985; Kraft, 2005).

Challenges of Contextualisation and Inculturation

Even though these ideas are important, they also come with some risks. One danger is changing the

gospel too much in order to fit into a culture. This can lead to syncretism, which is mixing Christian

and non-Christian beliefs in a way that changes the real message of the gospel. Missionaries and church

leaders must be careful and always think deeply to keep the balance between staying true to the Bible

and respecting culture (Kraft, 2005). Also, not all parts of a culture can be accepted. Some practices

go against Christian beliefs and human dignity. For example, ancestral veneration (honouring

ancestors) may need to be explained differently based on Christian beliefs about life, death, and the

saints. So, contextualisation does not mean accepting everything, but thinking carefully about how to

relate faith and culture.

Conclusion

Contextualisation and inculturation are not just extra ideas in mission work—they are very important

for sharing the gospel in a true and effective way. These ideas show God’s plan to speak to all cultures,

honour every people group, and grow the church in every place. As Christianity grows, especially in

the Global South, it will be more and more important to have local ways of expressing faith. When

missionaries and local believers work together through contextualisation and inculturation, they show

that the gospel can speak every language and reach every culture.
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References

Bevans, S. B. (2002). Models of Contextual Theology. Maryknoll, NY: Orbis Books.

Hesselgrave, D. J., & Rommen, E. (2000). Contextualisation: Meanings, Methods, and Models.

Pasadena, CA: William Carey Library.

Kraft, C. H. (2005). Anthropology for Christian Witness. Maryknoll, NY: Orbis Books.

Mbiti, J. S. (1969). African Religions and Philosophy. London: Heinemann.

Schreiter, R. J. (1985). Constructing Theologies. Maryknoll, NY: Orbis Books.