Abstract
“How do we contextualize the gospel?” This is the weighty question that Jackson Wu takes up in his new book, One Gospel for All Nations.
Wu’s approach to contextualization in the book is laid out in four broad sections. The first section, Contextualize or Compromise, contains two chapters giving an overview of Evangelical approaches to contextualization and also identifying the problems associated with such models. The chapters are helpful in distinguishing between exegetical and cultural contextualization, while identifying the truth that correct doctrine can be communicated in incorrect ways.
A Firm and Flexible Model for Fluctuating Cultures, section two, consists of four chapters and offers a process of contextualization. Wu’s proposal is best articulated in his illustration of a wheel. The spokes represent the firm “frameworks” of the gospel articulated as creation, covenant, and kingdom. At the same time, the tire represents the flexible themes such as sacrifice, love, and glory that connect with culture. Wu’s categories are insightful, but his three frameworks also could be expanded to include themes such as mission.
Section three, The One Gospel in Many Cultures, is simultaneously Wu’s strongest and weakest section of the book. Using the Chinese context, Wu applies the principles of section two. While the contextual application to an honor–shame culture is strongly represented, the book lacks the similar application to a power–fear context.
Section four, A Practical Perspective on Contextualization, is the most passionately written and also the most compelling. The call for better missionary training and study is welcome and needed. This section calls for a book unto itself.
The appendixes deserve mention. Appendix 1 is an evaluation of gospel presentations that follow the themes Wu presents and explains in the book. The evaluation is quite detailed following the themes of the book and encourages application of the principles espoused within. The second appendix is an actual gospel presentation that helps demonstrate in a practical way the outworking of the book. Central to Wu’s presentation are basic symbol pictures that act as a focal point to the message. The symbols, as helpful as they are, raise a question as to why there is no discussion of signs and symbols in the book. Are these to be considered culturally neutral? The third index is a list of verses that comprise the “frameworks” of section two.
The book is recommended for all those interested in, working in, or preparing for cross-cultural contexts and those interested in hermeneutics.