It is my contention that the Gospel narrative is transcendent and therefore relevant to all cultures. This does not mean that our methodologies for communicating it do not need to change. In fact, quite the opposite seems to be true. If the Gospel is a message for those who do not yet believe, then their perception of the message we are trying to communicate becomes critically important. If we are attempting to actually communicate the story of the Gospel to a culture that is constantly changing, we must understand the world of our intended hearers so that what they hear us saying is what we mean to be saying. They still have a choice in the matter, but wouldn’t it be a shame if the message they reject isn’t the one we meant to communicate. The story of the Gospel existed and was communicated before the advent of modernity and it will continue to be powerful and relevant long after modernity and what we now call “postmodernity” are distant memories; until “the Story we find ourselves in” reaches its resolution. We must not insist that someone must convert to a modern epistemology in order to be converted by the Gospel. We must not use a narrative of invitation to motivate by exclusion. We must inhabit and embody the story we profess to believe. We must not only believe and speak the Gospel, but our very lives must be “good news” to the world around us. We must allow those who don’t yet believe to join with us; to walk with us; to learn to believe by belonging. In a culture that is deeply suspicious of coercive meta-narratives and power games, we must profess, inhabit, embody, and invite them into a “true” narrative that refuses to be “meta.”
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