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
Mission Studies – Brill
Published: Jan 1, 2002
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