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葛理翰牧師（Billy Graham1918-2018）在世時，他舉行的大型佈道會震盪全球。據估計，光美國境外就有超過一億一千萬人次親身出席參加過他的佈道會，有超過三百二十人萬人回應了他的邀請，並 「接受主耶穌基督作他們生命中的救主」。這種佈道方式像火一樣迅速散佈（參部落格：福音策略），許多佈道家紛紛效法葛理翰牧師的做法，在各地開大型佈道會。
西方的基督徒認為做佈道傳福音有一套方式，就像「福音四律」或是「福音橋」一樣。他們從來沒有想過，這種在公眾場合「認罪」的舉止，在不同的文化背景，可能會象徵對家庭的蔑視和侮辱。 更糟糕的是，在非信徒信主之後，這些新信徒接下來還有更多的衝突和障礙要克服：譬如洗禮、參加聚會，都很可能會成為在文化上或家庭差異極大的問題。西方宣教士都按部就班，用同一套西方模式，統一配方傳福音的方式，他們不經思索地用自己西方教會的做法，複製貼上在別人的文化上。
偉伯 · 生克（Wilbert R. Shenk）是一個在印尼服事25年的宣教師，也是美國福樂神學院 （Fuller Theological Seminary）研究所教授。他用「複製」（reproduction）一詞，來形容西方宣教師使用的系統。他說，宣教士認為複製西方國家的方法，使用在全世界各地的教會工，是理所當然的。這包括教會的結構、章程、敬拜方式、音樂、拓殖教會之策略、募款方式及擴展事工。甚至全世界各地的神學院學生，都要效法西方神學院那一套「三點式講道法」（3- point Sermon Outline）的系統。結果下一代被訓練出來的這些牧師，全盤用西方的邏輯推理跟哲學思想做他們溝通的途徑，他們因而碰到的重重難關，是可想而知的。
要求別人摒棄自己根深蒂固的文化傳統而成為基督徒，是一個非常自傲、不尊重的行為。哈羅 · 克茲 （Harold Kurtz） 是長老會「尖端團契」（Frontier Fellowship）的資深顧問。他稱這種方法為「反傳統文化」（deculturalization）。 他說，「反傳統文化」所造成的損害，可追溯到基督教首次被引進羅馬帝國的年代。 他寫道：「如果當年羅馬帝國保留著猶太人的根基，[羅馬人]就不會受到早期基督徒的威脅，堅持每一個信耶穌的人都要摒棄自己的文化，離開他們希臘羅馬文化，浸潤在猶太人的文化裡 。 」
很可惜，基督徒只認識歐化傳教的方式。Peter Phan, 一位越南出生的美國天主教神學家, 在《用我們自己的語言: 來自亞洲對傳教和文化適應的觀點》中寫了一篇有關宣教士如何接近印度人的文章：「這些成為基督徒的印度人，被要求穿著打扮，必須要跟那些成為基督徒的葡萄牙和中國的男人一樣，而且還要剪短髮... ... 當原住民成為基督徒時，他們也必須離開自己的文化，接受西方的文明。因為宣教士認爲西方的『道德戒律』比較高尚，比較高級，西方工作的方式也更好。這是一種對文化不敏感的表現。」
西化的「福音移植」可以說是一種帝國主義的「宗教版」。這種類似文化侵略的方式，對當地的文化既不敏感也不合適，其實與美國奴隸制時代那種用「優越文明的白人至上」來統治野蠻人心態是相呼應的（ 參部落格：奴隸制與歧視）。 由於基督徒不願意俯下身軀，用低姿態來放棄自己西方的規則；更不願意為考量其他國家而做些不同的選擇，或重新建立不同的基督教意識型態方式，來與對方做有彈性的協調，因此造成了許多衝突和蔑視。由於西方基督徒覺得他們的方法至上，順我者昌，逆我者亡，更別提有任何可討論的空間。
克兹舉了一個絕佳的例子，說明了基督徒如何可以學會擺脫教條主義和批判主義。 他們可以學會接納每個人不相同的背景與文化，欣賞其實每個人都可以用自己獨特的方式去敬拜神。他說：「在印度，我們跟一個急速成長的社區有非常緊密的聯繫。這社區裡，住的全是種姓制度裏，階級最低級、污穢不可觸的賤民。該社區拒絕稱自己為基督徒。他們說：『我們不是基督徒，我們是印度人。』因為基督教在印度人眼中所代表的形象是一個屬於外國、反傳統文化的團體。這些賤民不在教堂裡崇拜，而是在有自己崇拜象徵符號的神殿裡崇拜。 這個神殿裡象徵的符號中心有一個十字架，但是在這十字架橫桿的下方有六個分支。這些賤民知道，他們最需要的，就是能從他們3000年以來所受的虐待中得到痊癒。這些分支一一代表了他們的精神、知識、身體、經濟、社會和新生命的大膽見證，也表明了他們的感受──他們人性最深處的心靈中最需要得到醫治的六個領域。耶穌之死，為他們能重新得到癒合，鋪了一條美好的道路。 因著基督徒對這種「無限制規則」崇拜形式的接納，這群印度人的尊嚴得以保留、其傳統得以保存、其文化也得到了尊重。這些印度人享有的權益，應該跟西方宣教師所享有的權益是一模一樣。他們可以用他們的方式，來解釋他們的神是誰，也可以表達他們希望如何得到醫治，流露出有哪些東西最能夠觸摸他們的心靈。」 如果西方基督徒硬要堅持，這些印度人崇拜的方式不正確，而極力去反對那六條分支，攔阻他們這種不合乎西方教會敬拜模式的方法，那我們這個故事的結局會截然不同。
另外一個類似的例子，就是亞洲祭拜祖先，和非洲國家的一些神秘神聖儀式。這些風俗禮儀，其實都已在他們文化中傳留了數千年。他們每日的生活，都跟這些信仰習俗密切地交織在一起，從而，他們感受到被保護和相互連結的安全感。當宣教士踏入了這個圈內時，他們大勢地去侮辱、看輕當地人的風俗民情。譴責他們所信的是撒旦的風俗、是邪惡的習俗。宣教士覺得，只要是奉上帝的名，他們就有權來消滅當地人民的傳統禮儀。這些禮儀是人民心裡的依靠，是他們情感上的寄託，因此宣教士對他們的殺傷力是可想而知，同時，他們對宣教士的抗拒也是可以理解的。權力、優越感與驕傲經常是同時並存的。基督徒認為，全世界沒有人能像自己的靈命如此的正統、如此的合法。他們似乎覺得自己對上帝有一種壟斷權，其餘人的屬靈地位都處於劣勢，都正朝著地獄的方向在走。
其實我們都得承認，每個民族都擁有某程度上的「自我優越感」──以自己的血統、國家為傲 。但這種民族性的優越感不見得應用在每個個體上。「自我優越感」可以有正面與善意的結果。譬如，敞開國家市場，與鄰邦交流、結盟或通商通婚。但當這種優越感成為負面或惡意時就會變質，成為好戰、好鬥，甚至佔領別人土地。基本上，他就是不容許別人比他好、比他優越。
Anti-Westernization and Anti-Traditional Culture
During his lifetime, Rev. Billy Graham (1918-2018) held large-scale evangelistic crusades that resonated globally. It's estimated that outside of the USA, over 110 million people attended his crusades in person. More than 32 million responded to his invitation and "accepted Lord Jesus Christ as their personal savior." This method of evangelism spread rapidly (Please refer to my blog post: Evangelical Strategies), and many evangelists emulated Rev. Graham's approach, hosting large crusades worldwide.
Western Christians believe there is a specific way to evangelize, such as the "Four Spiritual Laws" or the "Bridge to Life." They never considered that confessing sins publicly, in different cultural contexts, might be seen as an act of disrespect or insult to one's family. Worse still, after non-believers come to faith, these new believers face even more challenges and obstacles. For instance, baptism and attending gatherings could pose significant cultural or family conflicts. Western missionaries routinely employ the same Western approach, a one-size-fits-all method of evangelism. Without much reflection, they transplant their Western church practices onto other cultures.
Wilbert R. Shenk, a missionary who served in Indonesia for 25 years and a professor at Fuller Theological Seminary in the United States, used the term "reproduction" to describe the system employed by Western missionaries. He noted that these missionaries often take it for granted that replicating methods from Western countries is appropriate for church work worldwide. This replication includes church structures, constitutions, worship styles, music, church planting strategies, fundraising methods, and ministry expansion. Moreover, theological seminary students from around the world are even expected to adopt the Western "3-point Sermon outline" system to learn how to preach. As a result, the next generation of pastors, trained in this way, naturally employ Western logical reasoning and philosophical thought in their communications, inevitably encountering numerous challenges.
Asking others to abandon their deeply ingrained cultural traditions to become Christians is an extremely arrogant and disrespectful act. Harold Kurtz, a senior advisor for the Presbyterian Frontier Fellowship, referred to this method as "deculturalization". He stated that the damage caused by deculturalization can be traced back to the era when Christianity was first introduced to the Roman Empire. He wrote, "Roman Empire would not have been threatened by those early Christians if they had kept their Jewish roots — insisting that everyone who became a follower of Jesus had to de-culturize, leaving their Greek/Roman culture, and becoming cultural Jews.” Unfortunately, Christians only regard the Western method of evangelism as the best way.
Peter Phan, a Vietnamese-born American Catholic theologian, wrote in “In Our Own Tongues: Perspectives from Asia on Mission and Inculturation” about how missionaries approached Indians: "Indian converts were required to dress and cut their long hair like Portuguese and Chinese male converts. The conversion of the natives required them to leave their cultures and adopt Western civilization, with its nobler “moral precepts,” “better methods of work,” and “high culture.” Transplanting the westernized gospel was a form of religious imperialism that was culturally inappropriate and insensitive.
The Westernized "gospel transplantation" can be seen as a religious version of imperialism. This form of cultural invasion is neither sensitive nor appropriate for the local culture, and it actually resonates with the mentality of the American slavery era, where the superior civilization of white supremacy was used to rule over the so-called "barbaric" black population（Please refer to my blog post: Slavery and Discrimination). Because Christians are unwilling to humble themselves, to abandon their Western ideology, and are even less willing to be considerate to other nations to be more flexible to work with them, it has led to many conflicts and contempt. Given that Western Christians believe their methods are superior, they feel that those who follow them will prosper, and those who oppose them will perish, leaving no room for discussion.
Kurtz provided an excellent example illustrating how Christians can learn to move beyond dogmatism and criticism. They can learn to accept each person's unique background and culture, appreciating that everyone can worship God in their own distinct way. He said, "In India we are closely tied with an exploding untouchable community that refuses to call itself Christian. They say, ‘No, we are not Christian. We are Indian,’ since Christian indicates in India a foreign, de-culturized community! They don’t worship in churches but in shrines that have their own worship symbol. That symbol has at the center a cross, but underneath the crossbar are six branches. They know they need to recover from 3,000 years of Hindu abuse. Those branches — spiritual, intellectual, physical, economic, social and bold witness of their new life — indicate what they feel are the six areas of their true humanity which need healing. Jesus died to give them the way to be whole again.” Because Christians accept this kind of “rule-free” form of worship, the dignity, traditions, and culture of these Indians were preserved and respected. Indians should have the same rights as Western missionaries. They should be allowed to interpret who their God is in their own way, express how they wish to be healed, and articulate what resonates with their souls the most.
If Western Christians were to insist that the way these Indians worship is incorrect and vehemently oppose those six branches, trying to block this form of worship that doesn't conform to the Western church model, then this story would be very differently.
Another similar example is the Asian practice of ancestor worship and certain sacred rituals in African countries. These customs and rituals have been embedded in their cultures for thousands of years. Their daily lives are intricately intertwined with these beliefs and practices, giving them a sense of protection and connection. When missionaries entered these communities, they often insulted and belittled the local customs. They condemned them as satanic practices and labeled them as evil. The missionaries felt that in the name of God, they had the right to eradicate the local people's traditional rituals. These rituals are the emotional anchors and foundations for the local people. Thus, the devastating impact missionaries had on them is not hard to imagine, and their resistance to the missionaries is understandable. Power, superiority, and pride often go hand in hand. Christians tend to believe that nobody in the world has a spiritual life as valid as theirs. They seem to think they have a monopoly on God, and everyone else's spiritual status is inferior, heading in the direction of hell.
In truth, we must all acknowledge that every nation possesses some degree of "self-supremacy," taking pride in our own lineage and country. However, this nationalistic superiority doesn't necessarily apply to every individual. Self-supremacy can result in positive and benevolent outcomes, such as opening up national markets, exchanging ideas with neighboring countries, forming alliances, or intermarrying. Yet, when this sense of superiority turns negative, it leads to aggression and belligerence, and may even lead to territorial invasions.
Essentially, supremacists don’t want others to be better than them.
It's my sincere hope that Christians view their faith and their sense of belonging to an "elite club" as a positive form of pride, rather than turning into an exclusivity (Please refer to my blog post: Exclusiveness).
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