In my further research into the subject of ‘inculturation’, I have found that ‘proclamation’ plays a key role in the whole process. I have also found the following, which I think is useful for Protestants (especially Evangelicals) in their attempt to re-examine their attitude towards evangelism.
20. The Church in Asia is all the more eager for the task of proclamation knowing that “through the working of the Spirit, there already exists in individuals and peoples an expectation, even if an unconscious one, of knowing the truth about God, about man, and about how we are to be set free from sin and death”. This insistence on proclamation is prompted not by sectarian impulse nor the spirit of proselytism nor any sense of superiority. The Church evangelizes in obedience to Christ’s command, in the knowledge that every person has the right to hear the Good News of the God who reveals and gives himself in Christ. To bear witness to Jesus Christ is the supreme service which the Church can offer to the peoples of Asia, for it responds to their profound longing for the Absolute, and it unveils the truths and values which will ensure their integral human development.
Deeply aware of the complexity of so many different situations in Asia, and “speaking the truth in love” (Eph 4:15), the Church proclaims the Good News with loving respect and esteem for her listeners. Proclamation which respects the rights of consciences does not violate freedom, since faith always demands a free response on the part of the individual. Respect, however, does not eliminate the need for the explicit proclamation of the Gospel in its fullness. Especially in the context of the rich array of cultures and religions in Asia it must be pointed out that “neither respect and esteem for these religions nor the complexity of the questions raised are an invitation to the Church to withhold from these non-Christians the proclamation of Jesus Christ”.
Phan wrote a very good summary of the above, combining also the thoughts of John Paul II from the Ecclesia in Asia:
Among the many activities of the church‘s mission there must no doubt be proclamation. There was a rumor that at the Asian Synod, which met in Rome 19 April-14 May 1998, there was a fear that in Asia “dialogue” had replaced or at least overshadowed “proclamation,” Perhaps for this reason, in his apostolic exhortation Ecclesia in Asia, the pope reafﬁrms not only the necessity but also the “primacy” of proclamation: “There can be no true evangelization without the explicit proclamation of Jesus as Lord. The Second Vatican Council and the magisterium since then, responding to a certain confusion about the true nature of the church’s mission, have repeatedly stressed the primacy of the proclamation of Jesus Christ in all evangelizing work” (EA, no. 19).
What is meant by “proclamation” here? If past missionary practices are any guide, we tend to take it to mean verbal announcement of the good news. written and/or oral, Protestants mostly by means of the Bible. and Catholics mostly by means of the catechism, The emphasis is laid on the verbal communication of a message or a doctrine, and the preferred if not exclusive means are words. The main content of the proclamation is the truth that Jesus is “the only Savior,” “the one mediator between God and mankind” (RM, no. 5).
Though this is admittedly the common meaning of proclamation, it is most interesting that John Paul II, in Ecclesia in Asia, where he reaffirms both the necessity and primacy of proclamation. nowhere emphasizes the exclusive use of words or doctrinal formulas to convey the message that Jesus is the only savior for all humankind. On the contrary, he says that “the presentation of Jesus Christ as the only Savior needs to follow a pedagogy that will introduce people step by step to the full appropriation of the mystery. Clearly, the initial evangelization of non-Christians and the continuing proclamation of Jesus to believers will have to be different in their approach” (EA, no. 20). As examples of these approaches. the pope mentions stories. parables, symbols, personal contact. and inculturation (see EA, nos. 20»22). More important. he also mentions “Christian life as proclamation.” a life marked by “prayer, fasting and various forms of asceticism . . . renunciation, detachment, humility, simplicity and silence” (EA, no. 23). No less important is John Paul lI‘s remark that in Asia “people are more persuaded by holiness of life than by intellectual argument” (EA, no. 42). Furthermore, the pope notes that in many places in Asia where explicit proclamation is forbidden and religious freedom is denied or systematically restricted, “the silent witness of life still remains the only way of proclaiming God‘s kingdom” (EA, no. 23). In sum, the pope recognizes that there is a “legitimate variety of approaches to the proclamation of Jesus, provided that the faith itself is respected in all its integrity” (EA, no. 23).
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I am a product of early Chinese education, Malay high school and British tertiary education. A Malaysian. Read theology, philosophy and a little history. Loves the Bible. Interested in how China would become had Ricci’s effort survived the Rite Controversy, and how today’s churches can learn from this particular relationship between faith and culture. This brings me to another interest – the Emerging Church movement. As a computer science graduate I am also an analyst and a generalist. So I like to relate, consolidate and integrate ideas.
Lin Khee Vun