THE CONTEXTUALIZATION of “WORSHIP” in ECUADOR

PART 1

INTRODUCTION

IMPORTANCEA church that is not relevant to its context will be ineffective in its ministry.Worship that is not contextualized will be meaningless to the people of that context.Every culture has a distinct way of expressing its faith in worship.(The exception is when people adapt to a foreign context and leave behind their original identity.)

Divine Revelation

God´s manifestations have always been within a specific context.God has always accommodated himself to a specific context in order to communicate with humans.We must follow his example.

The History of Missions

Missions in the 1800s and the 1900s was part of Western colonization.Western culture was considered “Christian.”Other cultures were considered pagan.New converts had to become “Western” in order to be “Christian.”Ecuador has been no exception.

EcuadorThe gospel came to Ecuador through foreign missionaries.The resulting evangelical church is a foreign implant.And has not yet been contextualized.This is especially true in the “pueblos.”

We need to create an “indigenous” church

in the “pueblos” of the Andes of EcuadorSo that Christianity will be seen by the nationals as relevant to themThis study focuses on the contextualization of the music-worship-ritual, which is the principal expression of religious belief in the “pueblos.”

PART 2

THEORETICAL FRAMEWORK

Mission Mentality

In the past 40 years, mission terminology (and strategy) has been changing:From “Indigenization”To “Contextualization”And recently to “Appropriate Christianity.”

The Theory of “Contextualization”

Models of Contextualization The process of contextualization

I propose that understanding must

precede contextualization.This comes from Relevance Theory as developed by Shaw and VanEngenUnless a missionary understands a people, the missionary cannot help them contextualize Christianity. Instead the missionary will unconsciously impose his or her culture on them.

I also propose that “cognitive environment”

can be understood through

“music-worship-ritual”Music-worship-ritual is not only a means of communicating, but can also serve as a channel to understanding. A missionary can better understand the spirituality of a people through their music-worship-rituals.

Research Biases

Every research project is based on chosen biases which determine its conclusions. “Data” is secondary.This investigation uses “phenomenology” as its principal way of knowing.The study is “subjective” and based on the researcher´s experience and reflection.

DEFINITIONS

“Music-worship-ritual”“Pueblo”“Contextualization”“Cognitive environment”“Folk-Catholic”

PART 3

THE INVESTIGATION

Ecuador: the Chillo Valley

Is filled with small towns (“pueblos”), which are traditionally “folk-Catholic.”Every town has a evangelical church. But not one town has been influenced by the Gospel.Because the church has not yet contextualized its “faith-expression.”

The Research ProcessGoal: to understand the spirituality of the “pueblos” through their music-worship-ritual.This investigation took place over a three year period. Each year was a different phase of the research.2006 - The initial general investigation2007 - Case study in El-Tingo2008 – “On-site” reflection

Methodology 2006

Participant observation in various festivals in various towns.Workshops in five evangelical churches.

Results 2006Evangelical music-worship-ritual and folk music-worship-ritual are TOTALLY different! (No contextualization has taken place.)Neither evangelicals nor folk-Catholics can clearly verbalize the meaning of their ritual.Evangelicals see the folk-rituals as “pagan.”

Methodology 2007

Focus on the Corpus Christi festival in El-Tingo.Historical research of the town.Workshop with town leaders lead by the local priest.

Results 2007Town folk are more concerned about “how” to celebrate the Corpus Christi festival than about “why” they celebrate it. Decisions are made when everyone is present.The history of the town is very important to the people, but is disappearing with the older generation.

Methodology 2008

Participant observation in the Corpus Christi Festival in El-Tingo, focus on the “pingullero.”Personal reflection and interaction with the literature.

Results 2008The “pingullero” is not the leader.They won´t celebrate unless everyone participates.The town folk mentality is concrete, communal, and identity-based.My mentality (as a Western missionary) is abstract, individualistic, and proposition-based.

PART 4

CONCLUSIONS

Implications for “El-Tingo”

Worship needs to be a community activity, not an indoor concert.The music-worship-ritual must reflect Jesus as the patron of the town.The Evangelical Church must become part of the town.The oral history of the town needs to be recorded and published.

Implications for the Andes of Ecuador

The Evangelical Church needs to recognize its foreign roots and “redeem” its national culture in order to create appropriate music-worship-rituals.The rural, Evangelical Church needs to develop a theology that is concrete, communal and identity based.

Implications for Missionaries

This process could be used by missionaries in a cross-cultural context in order to contextualize music-worship-ritual: 1. Participate in the music-worship-ritual of the people;2. Dialogue with them about it;3. Reflect on one´s own music-worship-ritual in order to minimize one´s bias;4. Work together to create an appropriate music-worship-ritual.

Problems:Who does the contextualization? The missionary or the town folk?Before or after their conversion?Difference in older and younger generations.Constant changes in identity and culture.Past influence of foreign missionaries in Ecuador.How does one define: who are the “town folk?”

AppendixFurther confirmation:

Year 2009The Local Town Council: decisions are made as a group.Planning the patron festival of 2009: they never question its meaning or significance. It just HAS to be celebrated.The Association for Community Development: seen as dividing the town; needs to be part of the town, not a private organization.