HONEYCOMB 2/1 (January 2001): 99-110

Indigenization of a National Church A Reflection on Cambodian Church Structure

Arun SOK NHEP Introduction

The concept of indigenization is not new to Christianity. We read about it as early as Paul's ministry in the book of Acts. Gentile churches, while keeping a close relationship with

the mother church in Judea, had difficulty adopting Jewish practices such as circumcision. Paul, as a missionary to the Gentiles, understood the need of the Gentiles to be themselves. He defended their ~ause and convinced the Jewish Christians not to impose their own customs and lifestyle on the Gentiles (Acts 15).

Everywhere the gospel is proclaimed Christianity has to work toward making the Church indigenous. Presently, church culture seems to be moving towards Western-and especially American-paradigms in music, worship, structure, strategy, evangelism methods, etc. This trend also occurs here in Cambodia.

Unfortunately, in process of church planting, not only were the gospel and a Christian worldview transmitted, but western church culture as well. As a result, the Cambodian church as a whole seems disconnected from its own socio-cultural environment. This puts believers under pressure, as they are tom between the cultural system transmitted by missionaries and their own cultural system. Christians are perceived by their compatriots as traitors, and become strangers within their own culture. Some missionaries and national leaders are aware of the problem of

100 HONEYCOMB 2/1 (January 2001)

western acculturation but do not know how to make the appropriate changes.

The purpose of this article is to learn from what has been written about contextualization with its benefits and dangers, and to provide a reflection (but not a model) on how a contextualized Cambodian Church may be conceived.

lndigenization

Nowadays missionaries are evaluated not only by their accomplishments in evangelizing a nation, but also by their ability to indigenize the churches they establish. Consequently, most mission societies orient their objectives toward the training of national leaders so that, in tum, the nationals can take over the leadership of their own churches.

According to Soltau, a church is indigenous when "it becomes native to the country .and grows there naturally, as part and parcel of the people among whom it has been planted."1

Smalley defines an indigenous church as "a group of believers who live out their life, including their socialized Christian activity, in the patterns of the local society, and for whom any transformation of that society comes out of their felt needs under the guidance of the Holy Spirit and the Scriptures."2

In practice, however, a local church is judged to be indigenized or not based on its autonomy in leadership, finance, and propagation strategy. This autonomy is often labeled as the three-self formula: "self-governing, self-supporting, and self propagating."

Self-governing churches are not necessarily indigenous, because national lead~rs are often trained in western patterns of church government. They are not really oriented to organizing the

1T. S. Soltau, Missions at the Crossroads (Grand Rapids: Baker, 1994), 20.

2Article in Perspectives on the World Christian Movement, ed. R. D. Winter and S.C. Hawthorne (Pasadena: William Carey Library, 1981), 497.

Indigenization of a National Church 101

church from their own socio-cultural perspective, but rather blindly imitate the western church culture. In fact, nationals often serve as figureheads in the leadership while missionaries exercise the real power over the local churches because of the financial support they provide. "Self-supporting" is also often considered a barometer of success in indigenization. National churches are encouraged to meet their needs financially and support their leaders. ·They are also encouraged to establish local strategies to share the gospel with their own people. But the methods used, whether in financial matters or in evangelism strategies (crusades, campaigns, etc.), are often not different from those of the west.

But indigenization entails more than this three-self formula; it requires deep reflection on and evaluation of the cultural identity of a national church. This leads to the next and probably most important step in the process of indigenization­contextualization.

Contextualization

According to Lingenfelter, contextualizing means "to frame the gospel message in language and communication forms appropriate and meaningful to the culture and to focus the message upon crucial issues in the lives of the people."3

Contextualization: reaction to colonialism. Unfortunately, in the past the history of mission has been closely linked to colonialism. Mission opened a door for western colonization, and colonization allowed missionaries ta establish the church in remote areas of the world.

During the colonial era, encounters between western and other nations resulted in a feeling of superiority on the. part of white people because of their advanced science and technology. Consequently, western culture was considered superior to other

3Sherwood G. Lingenfelter, Transforming Culture-A Challenge for Christian Mission, 2"d ed. (Grand Rapids: Baker, 1998), l.

102 HONEYCOMB 2/1 (January 2001)

cultures, and often it was labeled simply as "the culture" in contrast to others termed "primitive".

Missionaries during that period were affected by the spirit of their times. They organized the church molded on western culture. In their reasoning, "the West's obvious superiority over other cultures proved the superiority of Christian over pagan religions. "4 And these "primitive" nations did need not only salvation, but also civilization! For instance, "in 1890, T. W. Pearce pointed out that merely introducing Christianity to China was not enough, Western civilization, in its entirely, had to overcome Chinese civilization."5 For this reason, even today one can notice a strongly western culture within Chinese churches .

. In the same spirit, they translated the Bible using the literal translation principle (often from the King James Version) and did not care about the linguistic or cultural sensibilities of the receptive languages. Often witnessing to the gospel was combined with English teaching so that new believers could find better jobs and attain higher economic status. Thus, Anglo-culturization was sometimes perceived by missionaries and national as superior to · local culture.

Although the colonial era thus entailed such negative aspects as arrogance and segregation, we have to admit the positive side of that period: the gospel was proclaimed, regardless of how it was transmitted;6 the Bible was translated into many languages; churches, hospitals, and educational systems were established.

But the anti-colonial movement brought to an end racial segregation within the church, at least on the ethic level. The superiority of western culture was questioned; western Christians started to discern between the gospel and their own culture. They also began taking other cultures seriously and sought to understand them. Consequently, more and more missionaries encouraged

4Paul G. Hiebert, Anthropological Reflections on Missiological Issues (Grand Rapids: Baker, 1994), 55.

51bid. 6Phil1:18.

lndigenization of a National Church 103

indigenous leaders to present the gospel with a local context and theology. The local church must seek to "integrate the Gospel message (the text) with its local culture (the context). The text and context must be blended into that one, God-intended reality called Christian living. "1

The dangers of contextualization. However, contextualization also has its drawbacks, especially when there is a tendency to perceive all cultures as good. Other religions may also be considered as a revelation of God, and therefore may open a door to syncretism. As a result the uniqueness of Christ and his salvation are questioned. Christ may be presented as only one way to the Father, and not the way.

This could also lead to the other extreme-rejecting everything from the West, even its good principles.

Critical contextualization. In order to benefit from contextualization and avoid dangers of dragging, the process must be undertaken with care. I think the task. of contextualization should undertaken by local leaders and missionaries (preferably from different nationalities) together. A local leader has ability to discern and feel what is good or bad in his culture. But the role of the missionary is also important in providing a framework. Before making any exegesis of a culture, one should seek first to understand that culture.

Kwast~ believes that understanding a culture is like peeling different layers. The first layer is to study the behavior of the people. Second, understand their values. Third, probe the deeper level of beliefs: what they hold to be true. Finally, at the very heart of any culture lies its worldview: what is real to people. This last has to be tak~n into account when sharing the gospel.

7L. J. Luzbetak, The Church and Cultures, (Maryknoll, New York: Orbis, 1988), 72.

8ln an article published in C. H. Kraft and T. N. Wisley, eds., Readings in Dynami,c /ndigeneity (Pasadena: William Carey Library, 1979).

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Hesselgrave9 argues that the missionary has his own cultural background, which embodies his own worldview and standard of values. He himself received the message of the Bible within his own specific cultural context. This is the "missionary's culture." He has to transmit the message to another culture with its distinct worldview and value system. This is the "target culture." The temptation is ever present to project the cultural background of the missionary into the process and therefore blur the original meaning of the Bible's message. The missionary must take into account the target culture with its value system. He must remember that the ideas of this culture are as strong as those from his own. His audience will project their own understanding into the message of the Bible. The missionary must strive to communicate in a way that is relevant to the target culture while still remaining faithful to the original message. This is. a most difficult task.

Therefore the responsibility of the missionary is heavy, as he has to lead and train leaders in the respondent culture. National pastors have often proved even worse in spreading a western message ~ith little relevance to their own culture. The consequences are both disastrous and lasting. What is done is difficult to undo.

Hesselgrave believes that communication between the missionary and the target culture is often a monologue-from missionary to respondent. the missionary only relates the message without trying to understand the respondent culture and worldview. Nothing will be gained by ridiculing or pointing to inconsistencies in the beliefs. The message of the gospel is universal. The Christian message remains the same for all times and all cultures. Contextualization is essential for the message to be understood and accepted.

In the case study of the Cambodian church, I would like to leave aside the theological aspects of contextualization, and emphasize the institutional structure of the indigenized church.

9ln an article published in Kraft and Wisley, Readings.

Indigenization of a National Church lOS

The Cambodian Church

Every society is a system. In order to function efficiently, any system needs to be balanced and harmonious. According to Mayers, "all the parts of the systems relate to the whole and give it meaning. The whole, in tum, gives meaning to the parts. Without the whole, the parts would have no reason for existing; and without any one of the parts, there would be no whole."10

A local church, although. spiritual part of the Kingdom of God, also remains part of a definite socio-cultural group. The church is called to transform its environment with the gospel without becoming unnecessarily foreign to the socio-cultural system.

The church of Cambodia has manifested a desire to indigenize, and missionaries are working to relinquish the leadership to national Christians. Nevertheless, non-Christian Cambodians still consider the church to be foreign, since the church culture and institutional structure are unfamiliar to most people. For a Cambodian, to become a Christian is not an easy thing-he experiences not only a spiritual transformation, but has· to adapt to western church culture. For this reason, most of the churches have a difficult time in discipling new believers, as they tend to return to Buddhism after a brief sojourn in Christianity. I think this phenomenon is due to cultural nostalgia, because the church has neglected the importance of contextualization. I believe that indigenization without contextualization is ineffective.

Learning from history. Portuguese Dominican missionaries arrived in Cambodia in the mid-sixteenth century. Buddhism had entered a few centuries previously, and experienced such expansion that it superseded Hinduism as the national religion .. Christianity never enjoyed such success. Buddpism succeeded in its indigenization.

1<M. Myers, Christianity Confronts Culture (Grand Rapids: Zondervan, 1987), 95.

106 HONEYCOMB 2/1 (January 2001)

In 1975 the Roman Catholic Church counted only a few hundred members in its fold. 11 Leadership was exercised by French bishops and priests. Although the Catholics took great pains to inculturate, the French missionaries did not seem ready to relinquish leadership to nationals. Only two 'or three Khmer priests were ordained, and the first Khmer bishop was ordained at the last minute because foreigners had to leave the country before the Khmer Rouge took over the country in 1975. Therefore the Catholic Church is perceived by the population as a French religion.

Protestant missionaries from Christian and Miss1onary Alliance arrived in Cambodia in 1923. This mission focused on indigenization. The three-self formula was (and is) widely implemented in this denomination. But the church was . then supervised by missionaries, and church structure is often based on American models. Because of this, the church was perceived as an American religion.

Unfortunately during the Khmer-Rouge period (1975-79), as the whole country was plunged into genocide, Catholic and Protestant churches shared the same fate: the Khmer bishop and priests were executed, and out of forty pastors only four survived. Churches were destroyed, Christians dispersed, and the majority perished.

The contemporary. Cambodian church. When the post­communist regime was proclaimed in Cambodia in 1991, the surviving Christians rebuilt the church. As the church grows, and as more national Christians assume leadership, it is time to think about how to contextualize church structure so that it fits local culture. Most missionaries and Cambodian leaders have noticed that evangelizing the Khmer people is easy, but keeping them

11 ln 1955 the Cambodian Roman Catholic Church had 120,000 members. But during the Indochinese independence process, France gave to Vietnam the Cochin China, which used to be Khmer provinces and where the majority of Cambodian Catholics live. This explains one of the reasons why modem Cambodia counts only a few hundred Catholics.

Indigenization of a National Church 107

faithful to Christian living is hard. This is due to the fact that the believers do not know how to live as Christians in Khmer soctety, since the whole church structure is alien to Cambodians. For this reason it is important to reconsider the form of Christianity, so that the church of Christ may have a local look, rather than a French or American face.

Understanding Khmer socio-cultural structure

The first step in the process is seeking to understand the Cambodian social structure. Cambodian society is organized according to a corporate social environment. Hierarchy is very important to Cambodians. For instance, when missionaries start to learn the Khmer language they will realize very soon that one of the main characteristics is that it is built upon a hierarchical system. Thus there are at least four levels of vocabulary. One cannot talk to God, to the king, to monks, teachers, parents, or friends, using the same vocabulary. Each set of vocabulary is used for each specific level of society.

In the traditional structure, hierarchy is based not only on the role that one may play in society but also on seniority. Wisdom is often associated with age. Normally a young man is not in a good position to teach elderly people. Missions have a tendency to focus their effort on training young people, because of their ability to learn the western way. The elderly people are neglected; as a result they think that evangelism or other tasks for God are a young person's job. Consequently, the church has lost a natural way to impact its community. In a society like Cambodia's, we should not neglect and underestimate the importance of the elderly.

Another important aspect that one should not overlook is that religious life in Cambodia is organized around monasticism. The concept of the church with a salaried priest or pastor working in an office is not familiar to Cambodians. For this reason, pastors are often considered more as mission employees or civil servants than religious or spiritual leaders.

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Two possible patterns

Establishing the Kingdom of God entails not only proclaiming the gospel but building a community of believers in a specific socio-cultural context. The church as a religious institution ought to be structured in a form that is culturally natural. In a hierarchical society "the cooperate interests of the group place significant constrains upon Jeaders." 1 ~ The Cambodian church leadership could be structured on the two following models:

1. Presbyterian form: In the Khmer tradition, a position of authority and seniority often tend to be synonymous. For the instance, the king is respected not simply because he is king, but also because of his seniority. The social and religious activities are usually organized by a group of elderly Jay men, the Achars, who lead the Buddhist community in worship and ceremonies. In the temple, they fulfill the role of mediator between the Buddhist monks and the believers. (Since a Christian pastor looks like a layman, in contrast to a Buddhist monk, he is often named the Achar by non-Christians. He is thus perceived as less important than a monk.) .The Achars normally have a secular job; their involvement in religious life is merely voluntary.

A church organized with a "Council of Elders" may have more impact on the community than a church led by a sole pastor. Such a structure would not only be familiar to the Khmer people, but its foundation closely reflects the New Testament pattern. Furthermore, the requirements of the elders can also be found in the Scripture. 13

2. Monastic form: Traditionally, the Cambodian pagoda is central not only for religious life, but also for social and educational life, where a group of people live together as a learning, praying, and meditating community. Young monks ·gather around elder priests and commit themselves to live in poverty and chastity (at least in theory). They spend their time in meditating and learning the Buddhist scriptures. But unlike

1 ~Lingenfelter, Transforming Culture, 134. 13 1Tim 3:1-7; Tit 1:5-9.

Indigenization of a National Church 109

monastic life in Europe, these monks interact every day with secular society through ceremonies and teachings. They also receive their food and gifts from the population. This could be serve as a model for Cambodian Christians who want to commit themselves entirely to God without being entirely disconnected from the world. One may see connection between this lifestyle and the experience of Jesus and his disciples, The disciples gathered around the Master while learning and· interacting with the population.

In the past, Benedictine monks organized monastic life Cambodian style, but they failed to flourish. I think this is due to the uncritical concept of contextualization. For instance, they practiced flagellation, which is not familiar to the Khmer people.

In the process of contextualization, only the external forin should be structured with a local paradigm {perhaps also evangelism and theologizing methods), but the core of the gospel, that is salvation in Jesus Christ, must remain intact. What the people need is not a local or imported religion, but to be transformed by the gospel.

Conclusion

An indigenized church is not simply one led by national leaders imitating western church culture. Indigenizing a church should not mean that we have to reject the principles and values of other churches. As part of the universal church we ought to live and share together our discovery in our pilgrim life with the Lord.

We must be aware that church cannot be completely · integrated into its cultural setting. We cannot conform ourselves entirely to our society, lest we may go astray from the One who called us. In the process of indigenizing the church we ought to think about transforming our culture by bringing the spirit of the gospel into it, instead of· bringing its spirit to the gospel. "Transformation is neither bridging form one system to another or transferring a Christian system to another place and people. Rather, transformation means a new hermeneutic-a redefinition, a

110 HONEYCOMB 2/1 (January 2001)

reintegration of the lives of God's people (the Church) within the system in which they find themselves living and working." 14

14Lirigenfelter, Transforming Culture, 18.

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