The Christian approach to translatability …shows… ordinary men and women as worthy bearers of the religious message.
One of the most important Christian thinkers and influencers in the world died yesterday. Sadly, most evangelicals in Britain will not even have heard of him.
Because of its concern for translations that employ the speech of the common workaday world, Christian proclamation has had a populist element. In many traditional societies, religious language has tended to be confined to a small elite of professionals. In extreme cases, this language is shrouded under the forbidding sanctions of secret societies and shrines, […]
It is one of the interesting ironies of the Western missionary enterprise that the evangelical motive actually helped to shield indigenous populations from the unmitigated assault of the West and that through the elevation of the vernacular in translation, missions furnished the critical language for evaluating the West in its secular and religious impact.
Some suggestions for reading and places to look if you want to know more about what God is doing in the world today.
The centre of this Good News is the creation of indigenous redeemed communities expressing the Gospel manifold cultures and all adding together to create a symphony of praise to our God.
The way in which the Bible is written shows that translation is permissible – but we can’t say more than that.
This new situation also has consequences for how we think about mission. The most obvious is that mission is no longer a Western monopoly or privilege.
The current research has challenged the standard accusation against Christian mission according to which it constituted “colonization of the mind.” Similarly, the accusation that missionaries served as agents of “cultural imperialism” has been subjected to critique.
Books that any student of mission studies or world Christianity must read.