There are forces at work in our world that make basic communication more akin to communicating across cultures—even within our home countries. The continuously evolving world of technology offers just one example. With each new app or social media platform, a language and culture develops that for the uninitiated would seemingly require learning a new language. And most have had the experience of being in a conversation in which both parties speak the same language, but what is being heard and what is being communicated are worlds apart.
Sometimes, trying to talk about matters of faith can feel like walking across a broken bridge. And the one who professes to speak with clarity on issues of faith speaks into a world going deaf from a cacophony of spiritual and cultural languages. Is it any wonder, then, that blank stares are the all too often response to the particulars of a unique or particular vocabulary of faith?
Ironically, all those who speak what seems to them a clear message are also informed and shaped by their own cultures; for all language embodies a world of culture. Human vocabulary issues forth from experience, and ways of understanding that experience. In turn, the way in which individuals speak about faith is shaped both by a culture and by experience.
There are, therefore, particular difficulties inherent in translation from within one’s own culture. An ancient Chinese proverb highlights this difficult task: “If you want a definition of water, don’t ask a fish.”(1) In other words, on what platform does one stand in order to speak into one’s own culture? We are products of the very culture into which we seek to communicate, and we can never completely stand outside our own culture. We are, in the words of the proverb, like fish trying to define water.
Notably, Christians affirm that the heart of the gospel message transcends culture and language, just as surely as it was originally proclaimed within a particular culture and language. After all, the good news of the gospel is about “the Word made flesh.” Missiologist Lesslie Newbigin explains the dialogical nature of the gospel as a product of culture and yet as a trans-cultural communication when he suggests: “Every statement of the gospel in words is conditioned by the culture of which those words are part, and every style of life that claims to embody the truth of the gospel is a culturally conditioned style of life. There can never be a culture-free gospel. Yet the gospel, which is from the beginning to the end embodied in culturally conditioned forms, calls into question all cultures, including the one in which it was originally embodied.”(2)
Continue reading Ravi Zacharias Ministry – As a Fish Defines Water
