A Model for Theologizing in Arab Muslim Contexts (original) (raw)

2012, EMS Dissertation Series

Harlan, Mark 2005 "A Model for Theologizing in Arab Muslim Contexts." Fuller Theological Seminary, School of Intercultural Studies. Ph.D. 366 pp. The need for this study arose from personal experience as to the inadequate, inappropriate, and ineffective nature of Western Christian theology in Arab Muslim contexts. Its aim is to explore the issues involved in enabling Western Christian theologians, theological educators, missionaries, and expatriate workers, as well as Arab Christian and Muslim followers of Christ, to develop appropriate theology for Arab Muslim contexts. The goal of such mission theology is to present biblical truth that is more natural, relevant, understandable, and transformational. Six basic components for mission theologizing form the framework for this dissertation. These include: (1) examination of the biblical, (2) historical, and (3) missiological foundations for local theologizing, (4) the development and adoption of a theoretical model (called the Integrative Model), (5) analysis of key cultural, worldview, and missional dimensions of Arab Muslim contexts (noting parallels with Hebrew worlview themes and patterns of theologizing, and examining Islamic theology and theologizing), and (6) the process of formulating appropriate theological thinking. A primary contribution of the dissertation is the development of the Integrative Model for mission theologizing. It consists of four steps: (1) Reflection on the four sources of theology (the Bible, the context, one's personal experience and the theological reflection of the church), (2) Integration of these four domains that identifies the important contextual issues and a unifying idea, (3) Development of these subjects by deciding the missional purpose of the theological issues, shaping their theological 12 A similar concern might be raised over John's use of logos in referring to Christ's deity and Holy Scriptures. John's concept of the Logos did not adopt either the OT concept or that of the Jewish philosopher Philo (Pentecost 1981:29). J.W. Shepard maintains: His idea of the Logos was not that of Marcus Aurelius, the generative principle in nature, nor that of Philo, the Divine Reason and Expression, nor merely that of the Hebrew memra, the manifestation of God as the Angel of Jehovah or the Wisdom of God; but the religious idea of the Divine Word, creating, revealing, redeeming. John seized upon the terminology of current Greek thought and filled it with a new content (1947:15). Thus scriptural precedent would have us appropriate a familiar term, but modify it, giving it new meaning. In addition, we have the Holy Spirit inspiring the Apostle Paul to search for terms from the mystery religious cults to communicate gospel truth. Dean Gilliland observes, "It could be somewhat disconcerting, even today, to admit that Paul went into the local religions to find ways to teach Christ. But this is surely part of the reason why God chose him as the apostle to the gentiles." Such words include: "minister" (leitourgon) in Romans 15:16 and "libation" (thysia) and "sacrifice" (leitourgia) in Phillipians 4:18 (1989:56). Another example is Paul's choice of katallasso (reconcile) and katallage (reconciliation). These terms were familiar to the Greeks in regard to resolution of the tensions between people and the pagan gods, whereas the more acceptable way of communicating the mediating work of Christ to the Jewish mindset would have been hilaskesthai (to propitiate or make expiation for) as in He. 2:17-yet the Apostle never uses this word (1989:55-56). Though some theologians may feel uncomfortable adopting expressions that have been so closely associated with pagan cultic practices, the Apostle to the gentiles, adopted, adapted and transformed them into powerful vehicles of communication. Paul searched for language and expressions that conveyed truth with the highest degree of local impact. Gilliland states that in doing so he demonstrated that CHAPTER 3 ARAB MUSLIM CULTURE, WORLDVIEW AND MISSIONAL HISTORY This chapter begins our look at the fifth component of theologizing-that of contextual analysis. The foundation for understanding the context comes through exploring Arab Muslim culture, worldview, and missional history.