Mention the ill effects of anthropological activities
Answers
Explanation:
Leave the old behind! -- There is a wealth of Biblical instruction about the need for would-be Christians to discard behaviors of their old way of life: moral evils such as murder, lying, fornication, blaspheming, greed, false accusation, lust and so on. Bad behaviors of unregenerate human beings may be either individual or collective. When conversion to Christ occurs, says Paul, such old ways must be discarded.
Pick and choose! -- In Paul's writings there are also references to behavior patterns which Christians are not expected to discard (although they are expected to transform them). These are the accepted behavior patterns of organized society -- what the anthropologist calls the social structure. It is important to distinguish between the bad customs which converts must discard and the social structure within which they have to operate.
In his Pastoral letters, Paul urges Christians to pray for "kings and rulers and those in authority" for the worthy motive that people may live in peace, which he considers "good and acceptable in the sight of God" (1 Timothy 2:2-3). Paul tells Titus that civil powers should be obeyed (Titus 3:1). On another social level we find references to the structured family, which Paul recognized when he gave rules for governing the home (1 Timothy 3:4-5, 12) and rules for husband/wife relationships (Titus 2:5). Paul recognizes the responsibilities of master and servant as a two-way process and a religious duty (1 Timothy 6:1; Titus 2:9-19).
In maintaining community peace, Paul recognized the useful function of law as a controlling force: "The law is good, if a man use it lawfully" (1 Timothy 1:8). He also recognized that societies tended to be stratified and that people from each stratum had responsibilities to maintain the balance of society. Those in the favored groups were especially expected to help the less fortunate. The very fact that an individual was rich rendered that person responsible for community service (1 Timothy 6:17-18). Paul's reasoning on the classification of widows due for hospitality in the church shows his awareness of social stratification and responsibility (1 Timothy 5).
In 2 Timothy, Paul uses a series of allegories grounded in the social groupings of his day. He recognizes the rules for the life and training of the soldier (2 Timothy 2:4), and the athlete (v. 5) and the patterns of cultivating and harvesting used by the farmer (v. 6). Such allusions make it clear that, for Paul, religion is clearly not isolated from life but operates within the world of human culture.
This piecture emerges from the Pastorals:
Within the church -- One is to preach the word and when necessary to reprove and rebuke (2 Timothy 4:2).
Outside the church -- One is to "do the work of an evangelist and make a full proof of his ministry" (2 Timothy 4:5), as Paul said of himself "that the Gentiles might hear" (4:17). To equip oneself for this role one is to form fixed habits of prayer (2 Timothy 2:1) and Scripture study (2 Timothy 3:14-15). While the Christians are not to embroil themselves in worldliness, they still have to live the Christian life "in this present world" (Titus 2:12).
within the structure of the society He sends them to evangelize? As Christ was sent "into the world," so He sends His servant "into the world" (John 17:16). The question then is: To what extent should the missionaries identify themselves and how should they identify themselves? Should they change the culture patterns or win those structures for Christ? Are they there primarily to establish Western denominational organizations or to help an indigenous Church to emerge within their own way of life?
If these are valid questions, then every missionary needs training in anthropology, especially those aspects of anthropology which involve family and other social structures and inter-personal relationships.
Louis Luzbetak speaks of cultural relevancy as "an important apostolic principle." A full understanding of the cultural context is necessary because -- wittingly or unwittingly -- the missionary is an agent of culture change. Anthropological understanding is necessary for the spiritual guidance and social action of the missionary. Luzbetak attacks the idea that anthropology is merely a side branch of missionary training. He insists that it is "an essential aspect of missionary formation." A missionary without a good knowledge of the cultural context, says Luzbetak, is a dangerous "expert."