Exploring the Theological and Practical Implications of Contextualization Among Muslims

Dikko Bature Darma
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Abstract

The greatest missionary challenge throughout the church history is ministering to the Muslims. Previously, different approaches have been employed by the church with different settings; however, they yield little or no results at all. The need to address the challenge of Islam is ardent among Christian missionaries: therefore, in their struggle to propagate Christianity among Muslims as well as to maintain its diminishing number of followers, missionaries have been in search of new methods for Muslim outreach. Their newest discovery is the contextual approach that has been much debated in so many theological books and journals that explain its theological and practical implications. However, the methods of contextualization are said to have been successfully employed for missionary activities in some parts of the Muslim world and it has imparted to the Christian mission further significance and validity. To this end, at some level contextualization was rather accepted in regards to outreach to Muslims. This paper attempts to discuss the theological and practical implications of this new method of ‘contextualization’ in its various approaches and to see the element, if any, that distinguishes it from the former missiological methodologies of ‘Inculturation,’ ‘Identification,’ ‘Indigenization’ or ‘Vernacularization’ etc.
探讨穆斯林处境化的神学和实践意义
教会历史上最大的宣教挑战是服事穆斯林。在此之前,教会在不同的环境中采用了不同的方法;然而,他们产生很少或根本没有结果。基督教传教士迫切需要应对伊斯兰教的挑战:因此,为了在穆斯林中传播基督教,并维持其日益减少的追随者数量,传教士们一直在寻找向穆斯林传播基督教的新方法。他们最新的发现是上下文方法,这在许多神学书籍和杂志中都有很多争论,这些书和杂志解释了它的神学和实际意义。然而,背景化的方法据说在穆斯林世界的一些地区被成功地用于传教活动,并赋予了基督教传教进一步的意义和有效性。为此,在某种程度上,语境化在与穆斯林的接触中是被接受的。本文试图讨论这种新的“情境化”方法在其各种方法中的神学和实践意义,并看到它与以前的“本土化”,“认同”,“本土化”或“白话化”等宣教方法的区别,如果有的话。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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