Christianity Today

In recent decades, scores of books, manuals, and websites advocating "incarnational ministry" have encouraged Christians to move beyond ministry at a distance and to "incarnate" and immerse themselves into local cultures. Some give a step-by-step "incarnation process" for Christians crossing cultures. Some call us to become incarnate by "being Jesus" to those around us. Indeed, many of these resources display valuable insights into relational and cross-cultural ministry. But there are serious problems at the core of most approaches to "incarnational ministry"—problems with biblical, theological, and practical implications.

I encountered these problems myself as a practitioner of "incarnational ministry." At a Christian college, I was told that just as God became flesh in a particular culture 2,000 years ago, my job was to become "incarnate" in another culture. Eight months later, equipped with training in cultural anthropology, I set about learning the language and culture in Uganda. But I quickly ran into doubts about the "incarnational" method. Would the Ugandans necessarily "see Jesus" as a result of my efforts at cultural identification? Was I assuming that my own presence—rather than that of Christ—was redemptive? Is the eternal Word's act of incarnation really an appropriate model for ministry?

My questions multiplied as I continued my theological education. Biblical scholars and theologians assured me that the Bible and orthodox Christian theology taught nothing about us "becoming incarnate." Going back to my professors of missiology and ministry, I heard a quite practical response: If not the Incarnation, what is the alternative model for culture-crossing ministries? Over the past decade, I have come to see that incarnational ministry actually obscures the much richer theology of servant-witness and cross-cultural ministry in the New Testament: ministry in union with Christ by the Spirit.

Two Distortions

Viewing the Incarnation as a model for ministry leads to a dangerous imbalance in two ways. The problem is not the doctrine of the Incarnation, which is central to Christian faith. Rather, the problem results from a distortion of that belief—turning the uniquely divine act of the Word becoming incarnate in Christ into a "method for ministry" that is repeated in our own lives. Let me offer two examples of this distortion—one more common in mainline Christian circles, the other more common among conservative evangelicals.

At a two-hour workshop on urban ministry, leaders began by quoting Eugene Peterson's artful rendering of John 1:14, which describes the incarnation of Jesus Christ: "The Word became flesh and blood, and moved into the neighborhood." If moving into the neighborhood and immersing oneself among the people is God's strategy for ministry, I was told, then certainly it must be ours. Throughout the workshop, I heard many techniques for adopting a second culture, listening to others, and immersing myself in an urban neighborhood. But there was apparently no need to mention Jesus any further. Jesus provided the model for how to immerse oneself in another culture, but the specific content of his life and teaching, and his death and resurrection, were beside the point.

The workshop's approach—seen in other segments of the church—reduced "incarnational ministry" to its core metaphor: The point is to identify with another culture rather than to testify to the life, death, and resurrection of Jesus. Indeed, at a recent missions conference for a mainline denomination, missionaries claimed they did not need to bear witness to Christ. Instead, they were simply called to become "incarnate" in the second culture. The slogan in these circles is to "live the Good News rather than preach the Good News." Surely it's important to offer a ministry of presence to those in need. But when the gospel is reduced to identifying with others, the uniqueness of Christ's incarnation becomes an afterthought, and the Good News becomes merely a personal ethic.

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