Is Lesslie Newbigin's Model of Contextualization Anticultural?

Is Lesslie Newbigin's Model of Contextualization Anticultural? 136 Michael W. Goheen* IS LESSLIE NEWBIGIN'S MODEL OF CONTEXTUALIZATION ANTICULTURAL? The Critique In a critique of "The Gospel and Our Culture" movement in Britain, Elaine Graham and Heather Walton remark that Lesslie Newbigin's position on gospel and culture' "might more adequately be described as the "Gospel Against Our Culture" movement" (Graham and Walton 1991: 2). They base their analysis of Newbigin on their own syncretistic accommodation to postmodemity, as Newbigin clearly demonstrates in his response (Newbigin 1992: 1-10). Yet analyses of the American Roman Catholic theologian Stephen Bevans and the Dutch neo-Calvinist philosopher Sander Griffioen make a similar point but in a much more sympathetic and nuanced way.2 2 Stephen Bevans groups Newbigin together with Protestants Stanley Hauerwas and William Willimon, and Roman Catholics Avery Dulles, Mary Jo Leddy, and John Coleman under "The Counter-Cultural Model" of contextualization. Bevans articulates this model as one that is primarily found among theologians who do theology in the deeply secularized context of the West (Bevans 1993: 6; see 2002: 143-167). There are two things that Bevans highlights about this model. First, "culture is regarded with utmost suspicion," almost as "utterly corrupt and resistant to the *Michael W. Goheen is associate http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Mission Studies Brill

Is Lesslie Newbigin's Model of Contextualization Anticultural?

Mission Studies, Volume 19 (1): 136 – Jan 1, 2002

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Publisher
Brill
Copyright
© 2002 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0168-9789
eISSN
1573-3831
D.O.I.
10.1163/157338302X00233
Publisher site
See Article on Publisher Site

Abstract

136 Michael W. Goheen* IS LESSLIE NEWBIGIN'S MODEL OF CONTEXTUALIZATION ANTICULTURAL? The Critique In a critique of "The Gospel and Our Culture" movement in Britain, Elaine Graham and Heather Walton remark that Lesslie Newbigin's position on gospel and culture' "might more adequately be described as the "Gospel Against Our Culture" movement" (Graham and Walton 1991: 2). They base their analysis of Newbigin on their own syncretistic accommodation to postmodemity, as Newbigin clearly demonstrates in his response (Newbigin 1992: 1-10). Yet analyses of the American Roman Catholic theologian Stephen Bevans and the Dutch neo-Calvinist philosopher Sander Griffioen make a similar point but in a much more sympathetic and nuanced way.2 2 Stephen Bevans groups Newbigin together with Protestants Stanley Hauerwas and William Willimon, and Roman Catholics Avery Dulles, Mary Jo Leddy, and John Coleman under "The Counter-Cultural Model" of contextualization. Bevans articulates this model as one that is primarily found among theologians who do theology in the deeply secularized context of the West (Bevans 1993: 6; see 2002: 143-167). There are two things that Bevans highlights about this model. First, "culture is regarded with utmost suspicion," almost as "utterly corrupt and resistant to the *Michael W. Goheen is associate

Journal

Mission StudiesBrill

Published: Jan 1, 2002

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