Why Importing Cultural Christian Forms Is an Ineffective Practice

We sang the translated song with its complicated chords and transitions. The words were Nepali, but the tune (loi) was not at all Nepali in style. “Prabhu ouchalchu tapaiko nao” (Lord, I lift your name on high)…we sang. The first part isn’t so hard, though the words are a bit awkward. You have to cram the longer Nepali phrases into the beats of a shorter English phrase.

When we got to the “He came from Heaven to Earth to show the way…” it was definitely not Nepali in style! For young people from the city, more familiar with Western music, they could manage. The grandmas and grandpas, those from the village, found it foreign and difficult. It was from outside their culture.

When we introduce foreign styles of worship, we reinforce the idea that Christianity is foreign. We want to do the opposite. Seekers need to understand that Jesus is the God of all peoples and cultures. He is not an American or English God, He is the Savior of all!

As Kingdom practitioners, we need a new mindset about cultural forms of worship.

What Glorifies God Most?

God is greatly glorified through authentic, indigenous, expressions of worship and of His body. God never intended His church to look the same across the globe. He delights in the creative expressions of His church through various cultures.

When we try to use a one-size-fits-all approach to the church, it is far less beautiful. It doesn’t grow and reproduce as rapidly when it has to look the same.

My Favorite Nepali Song

Let’s go back to my story about Nepali music to illustrate this further.

When we moved to Nepal, I struggled to worship. Sitting in a Nepali church, on the floor, singing songs in another language, I’ll be honest. It was hard to “feel” connected to God. I missed my Western-style worship songs. Those songs more naturally connected with my emotions.

I was faced with some tough decision-making as a cross-cultural worker. Would I introduce new Nepali believers to Western-style translated songs? Or would I push myself to learn to enjoy the traditional Nepali music that which connected with their heritage and culture naturally?

Though it wasn’t easy, I chose to push myself. It was I who needed to carry the burden of adapting to the culture, not the indigenous seekers and new believers! It was them we were trying to reach, not the other way around. I, as the missionary, must carry the “heavy baton” and make sure that whatever we used in worship was light and reproducible for local people.

It was not hard to see that Western-style translated songs were difficult for people to adapt to. The young people liked them. The community leaders, heads of households, and older people preferred their own indigenous music. They took pride in it.

So I learned, stretched, and grew. Deciding to worship God in a new, uncomfortable, different way, I began to model worshipping in their style. I would not introduce my culture, but would try my best to adapt to theirs.

“Prabhu ji aarji mero sooni dau lau hai chardai ay” is a song with a traditional Nepali beat. Listening to it, you can easily tap your foot or stand up and begin a Nepali dance. The Nepali madal (drum) is a natural complement to this village-style song. I grew to love it. Today it’s still one of my favorites!

“God is Spirit and those who worship Him must worship Him in spirit and in truth.”

John 4:24 NIV.

4 Things to Consider About Adapting Indigenous Forms of Worship and Church

1) Look for ways to encourage indigenous, culturally appropriate styles of worship in your missionary efforts.

Some songs or customs have become so common in the traditional church that you might not even realize they are not indigenous. I’m not a legalist about this, but it is good to begin to recognize and be aware of this.

Watch the indigenous people. Observe what kind of worship resonates with whom. Be sure that your music styles don’t only feel exciting to young people. Are they being entertained by the music, or is it connecting deeply with their hearts?

These principles also apply to prayer and many other things we do as we introduce the gospel in a new culture or religious system.

• When they pray, are they more comfortable with their eyes open and hands raised?
• With their hands together in a “Namaste” form?
• Which one feels most natural and respectful to them?

2) Be careful about importing outside forms. Instead, use what is already familiar.

The reason we are cautious is not that it is “wrong” to introduce outside things. As the ministry grows and matures, people will need to understand that they are part of a global family of believers. It can slow down progress if outside forms are introduced too soon or too frequently.

• Are they used to sitting on the floor to worship? Why put them in chairs?
• Do they normally cover their heads when approaching God? As a sign of respect? Why take that away?

Washing hands and feet, or removing shoes before worshiping God, may be a normal cultural practice. There is no reason not to continue to do this. As they learn to worship the God who loves to draw near to them, but who also is holy and pure.

3) Forms are neither evil nor good, it is what they are used for that matters.

Sometimes cultural practices that have been used for idolatry are seen as evil. For example, a particular drum may be used for calling demons. Can it be used now to worship the living God?

It is not the drum that is evil. The drum is neutral, neither evil nor good. It is the purpose for which it is used that gives it meaning.

A reverse example might be the symbol of the cross. When seen in the front of a church, it can remind of us Jesus’ sacrifice for our sins. When Madonna wears it as she sings a song about sex outside of marriage, the meaning no longer carries the same message. Or when on a crusader’s shield, it may have yet another meaning.

4) Culturally familiar expressions of church multiply rapidly, foreign forms don’t.

Be aware of the historical connections with various church practices and forms. As mentioned above, the word “crusade” has terrible connotations for those taken into slavery through “The Crusades.” Maybe not the best word to use if you are trying to hold gospel meetings in a Muslim area!

Use terminology and forms that make sense to the local people you are trying to reach. If your goal is to reach Hindus or Buddhists, certain Christian words may confuse or create barriers. Others may create bridges that make it easy for the gospel message to spread.

Always choose what is easy and natural for the culture of the people you are trying to reach, not what feels best for you as an outsider.

Examine Your Mindset

Which of these two mindsets do you tend to agree with more?

• There is one “Christian way” to express worship and to be the church. It looks the same across all cultures.
• God is greatly glorified through authentic, indigenous, expressions of worship and of His body.

If it is the first one, you may want to reconsider your position.

How can you encourage more indigenous worship and forms of church in your missionary efforts?

Comment below or on the Missionary Life Facebook group.