Political Agenda and Contextualization: Analysis of South African Policy, the Apartheid

배아론 기독교학문연구회 2020 신앙과 학문 Vol.25 No.2

One of the most important aspects in modern missions is contextualization. Throughout ages it has been a great challenge to implant the unchanging Word of God to various contexts of this world. When this process was done appropriately, there were evident fruits. However, when it was done inadequately, it functioned as a stumbling block for missions. Particularly, if the biblical concept was contextualized for the political agenda, devastating consequences occurred. As an example, this article dealt South African political agenda, the apartheid. The paper investigated what elements of the Scripture did the Afrikaners, so-called the Calvinists, contextualized to maintain their power and status quo. The first part of the paper shared brief information about apartheids, settlers, and related research resources of the apartheid. In the middle part, the author introduced biblical concepts that the Afrikaners contextualized to justify the apartheid. The last part of this article dealt the evaluation and criticism regarding the contextualization of the apartheid.

A Case Study on Justification of Unbiblical Contextualization: An Analysis of the Afrikaner’s Theology for Apartheid

배아론 개혁신학회 2018 개혁논총 Vol.48 No.-

Contextualization is an essential element in missions. It requires crucial role in mission fields especially when it is needed for Christian world view or the word of God. This paper seeks to explore a danger of unbiblical contextualization. As a case study the paper deals apartheid policy in South Africa. The foundation of apartheid was in unbiblical understanding of the Scripture. Afrikaners utilized biblical principles (in their stand point) to serve political agenda in multicultural setting. In missiological perspective it is an unbiblical cotextualization. Biblical contextualization seeks to preserve the meaning of the word of God while maintaining cultural aspect to avoid syncretism. However apartheid policy falls short of the requirement of the biblical contextualization by using the scripture to fulfill their purpose, the racial segregation. Unbiblical contextualization is not only a contextualization that neglects the Scripture that leads to a syncretism but mis-interpretation of biblical norms to fulfill one's policy is also unbiblical contextualization. The paper consists of 4 parts. First, it explores meaning, usage, and biblical contextualization. Second, it introduces theological justification of apartheid. Third, the paper deals biblical understanding of foreigners (strangers) to study biblical boundary of neighbors. Fourth, it concludes with criticism on apartheid. It is expected that the Apartheid will further readers understanding of how unbiblical contextualization in a mutilcultural and diverse settings (such as homosexualism, current issues of refugees, terrorism and so forth), can endanger a society and also alarming words that encourage Christians to be rooted deeply in the word of God in this changing world.

A Study on a Christian view of People and Land in Multi-cultural Society

배아론 개혁신학회 2020 개혁논총 Vol.52 No.-

What does the identity of ‘our country’ and ‘Korean people’ mean in this situation? This paper examines the meaning of Christians in terms of people and the land in a multicultural society. It is divided into three parts. The first part is about Koreans and what their identity looks like, and the second part deals with the situation of South Africa and Europe, which have already experienced enough multicultural phenomena. In South Africa and Europe, the xenophobia phenomenon is already in place South Korea has high potential of going through a similar path. In the final section the author presents a biblical view of people and the earth. In restoring human identity and land, the sequence of creation-fall-redemption is framed. In terms of redemptive history, the identity of the human being and the meaning of the earth are restored among God's sovereignty. The Tole-Dot, which appears at the last section of the 2 Chronicles is an example. Finally, the author argues that this concept of the Old Testament leads to Jesus’ Great Commission. In it Christians can find biblical meaning of ‘identity’ and ‘the land’. Thus it is mandatory for Christians to recognize His missionary call until the return of Christ. Humanity is living in a hyper-connected era in contemporary time. As a result, we have already entered a multicultural society that people can connect beyond the geographical distance. Korea is not free from this phenomenon. What does the identity of ‘our country’ and ‘Korean people’ mean in this situation? This paper examines the meaning of Christians in terms of people and the land in a multicultural society. It is divided into three parts. The first part is about Koreans and what their identity looks like, and the second part deals with the situation of South Africa and Europe, which have already experienced enough multicultural phenomena. In South Africa and Europe, the xenophobia phenomenon is already in place South Korea has high potential of going through a similar path. In the final section the author presents a biblical view of people and the earth. In restoring human identity and land, the sequence of creation-fall-redemption is framed. In terms of redemptive history, the identity of the human being and the meaning of the earth are restored among God's sovereignty. The Tole-Dot, which appears at the last section of the 2 Chronicles is an example. Finally, the author argues that this concept of the Old Testament leads to Jesus’ Great Commission. In it Christians can find biblical meaning of ‘identity’ and ‘the land’. Thus it is mandatory for Christians to recognize His missionary call until the return of Christ.

UNDERSTANDING THE CONCEPT OF ‘FAMILY’ IN MEXICAN AND SOUTH AFRICAN ZULU CULTURES

배아론 기독교학문연구회 2015 신앙과 학문 Vol.20 No.4

The purpose of this paper is to provide a different concept and understanding of diverse cultures so that missionaries can overcome cultural barriers and effectively share the gospel. The researcher has narrowed the boundary to Mexican and South African Zulu cultures. The main focus was to provide helpful contextualization insights utilizing the concept of family for both Mexican and Zulu cultures so that missionaries are aided in the process of sharing the gospel. The characteristic of Mexican culture regarding family lies in the concept of compadrazgo (godfather) which goes beyond the boundary of blood-ties. African culture relies on a tribal system which carries the opposite meaning of compadrazgo. The Bible assumes that the family system was a part of God’s creation. In Galatians, “children of Abraham” was used metaphorically rather than biologically. It is limited to understanding the Biblical family system with compadrazgo (client-patron) or a tribal system (blood). However, applying compadrazgo to a tribal culture is expected to aid the African natives' understanding of the redemptive work of Christ. Also, bridging the African understanding of family is an aid to overcome the potential of minimizing the roles of the traditional family. The purpose of this paper is to provide a different concept and understanding of diverse cultures so that missionaries can overcome cultural barriers and effectively share the gospel. The researcher has narrowed the boundary to Mexican and South African Zulu cultures. The The purpose of this paper is to provide a different concept and understanding of diverse cultures so that missionaries can overcome cultural barriers and effectively share the gospel. The researcher has narrowed the boundary to Mexican and South African Zulu cultures. The main focus was to provide helpful contextualization insights utilizing the concept of family for both Mexican and Zulu cultures so that missionaries are aided in the process of sharing the gospel. The characteristic of Mexican culture regarding family lies in the concept of compadrazgo (godfather) which goes beyond the boundary of blood-ties. African culture relies on a tribal system which carries the opposite meaning of compadrazgo. The Bible assumes that the family system was a part of God’s creation. In Galatians, “children of Abraham” was used metaphorically rather than biologically. It is limited to understanding the Biblical family system with compadrazgo (client-patron) or a tribal system (blood). However, applying compadrazgo to a tribal culture is expected to aid the African natives' understanding of the redemptive work of Christ. Also, bridging the African understanding of family is an aid to overcome the potential of minimizing the roles of the traditional family. main focus was to provide helpful contextualization insights utilizing the concept of family for both Mexican and Zulu cultures so that missionaries are aided in the process of sharing the gospel. The characteristic of Mexican culture regarding family lies in the concept of compadrazgo (godfather) which goes beyond the boundary of blood-ties. African culture relies on a tribal system which carries the opposite meaning of compadrazgo. The Bible assumes that the family system was a part of God’s creation. In Galatians, “children of Abraham” was used metaphorically rather than biologically. It is limited to understanding the Biblical family system with compadrazgo (client-patron) or a tribal system (blood). However, applying compadrazgo to a tribal culture is expected to aid the African natives' understanding of the redemptive work of Christ. Also, bridging the African understanding of family is an aid to overcome the potential of minimizing the roles of the traditional family.

실천신학 연구를 위한 합의적 질적연구의 활용

배아론,이현철 고신대학교 개혁주의학술원 2023 갱신과 부흥 Vol.31 No.-

In this study, consensus qualitative research was presented as an alternative as a practical suggestion to overcome the limitations of research methodology and individual oriented research that practical theology faces. The consensual qualitative research focused on this study allows field-oriented research to be carried out by departing from the existing literature research, as known as practical theology, and at the same time overcomes the individual research-oriented methods to create an academic field for group research. It is expected that it will be able to appropriately implement the academic foundation for group research by experts who have experienced the field. Specifically, in the process of this study explored the characteristics and limits of practical theology, the concept and characteristics of consensual qualitative research within qualitative research, and the applicability of consensual qualitative research within practical theology. In this process, the current status of practical theology courses offered at domestic and foreign seminaries was also explored. In addition, for the critical application of consensual qualitative research, some points were advised when using consensual qualitative research in practical theology. There is a possibility of being influenced by subjective evaluation and perception, and there are limits to generalization of phenomena. Based on this, contents such as the need for advancement and diversification of research methods within practical theology, the need for developing training progress courses to strengthen the practical capabilities of the next generation, and the need for cooperative projects between academia and the field are addressed for future research and academic work in the field of practical theology followed by suggestions for academic environment improvement. 본 연구에서는 실천신학이 직면하고 있는 연구방법적 측면과 개인 연구 중심의 한계들을 극복하기 위한 실제적인 제안으로서 합의적 질적연구를 대안으로 제시해보았다. 합의적 질적연구는 실천신학인 기존의 문헌연구 중심에서 탈피하여 현장지향적 연구를 수행하도록 해줌과 동시에 개인 연구 중심을 극복하여 현장을 경험한 전문가들의 집단 연구수행을 위한 학문적 토대를 적절히 구현해갈 수 있을 것으로 기대된다. 구체적으로 연구과정에서 실천신학 분야의 특징과 한계 분석, 질적 연구 내 합의적 질적연구의 개념 및 특성 그리고 실천신학 영역 내 합의적 질적연구의 적용 가능성을 탐색해보았다. 이 과정에서 국내외 신학대학원에서 개설되는 실천신학 교과목 개설 현황도 탐색하였다. 또한 합의적 질적연구에 대한 비평적인 적용을 위하여 실천신학 연구 내 합의적 질적연구 활용시 유의해야 할 사항들 몇 가지도 제시하였는데, 현상에 대한 다원주의적 해석 가능성에 대한 경계가 필요하다는 점, 연구자들의 주관적인 평가와 인식에 영향을 받을 가능성이 있다는 점, 현상에 대한 일반화의 한계가 존재한자는 점 등이다. 이를 바탕으로 실천신학 내 연구방법적 고도화와 다변화의 필요성, 학문후속세대의 실천적 역량 강화를 위한 훈련 과정 개발의 필요성, 학계와 현장 간의 협력 프로젝트의 필요성과 같은 내용을 향후 실천신학 분야의 연구와 학술풍토 개선을 위한 제언으로 제시하였다.

세계화와 신학적 결과 : 남아프리카공화국의 아파르트헤이트를 중심으로

배아론 고신신학회 2016 고신신학 Vol.- No.18

이 논문은 현재 세상(즉 세계화)의 추세와 정치적 결정 사이의 관계가 신학적 규범에 어떻게 영향을 미치는가를 살폈다. 남아공의 아파르트헤이트를 예로 들었다. 세계화의 흐름은 아파르트헤이트를 가능하게 했으며, 동시에 종식시켰음도 자명했다. 아파르트헤이트가 과거 사건임에도 불구하고, 오늘날 기독교를 위협하는 것은 그것은 세계의 추세가 성경적 규범을 세계화의 추세와 현대인의 필요의 요구에 알맞게 조작할 수 있다는 사실을 보여준다. 해결책으로서 이 논문은 개혁주의 교리와 주의 깊은 상황화에 근거한 구체적 입장의 필요성을 촉구한다.

민족성의 보편성과 다양성: 줄루족 조상숭배에 대한 성경적 대안에 관한 연구

배아론 ( Aron Bae ) 한국개혁신학회 2017 한국개혁신학 Vol.54 No.-

다인종 다문화는 피해갈수 없는 현실이며 선교지에서 이 현상은 상당히 중요한 문제로 대두된다. 특히 남아프리카 공화국과 같은 백인과 흑인이 공존하는 사회에서는 현실적으로 더 크게 다가올 수 있다. 이런 상황 속에서 어떻게 이 문제를 성경적으로 해결해 나가는가는 중요한 선교적 과제다. 본 논문은 이러한 상황 가운데 어떻게 효과적으로 하나님의 말씀을 전달하는지에 대한 예시를 제공한다. 남아프리카 공화국의 다민족 교회 (흑인 및 백인이 성도로 구성된) 상황가운데 일어날 수 있는 다민족적 문제를 다루는데 줄루족 (흑인)의 조상숭배라는 문화적 특징으로 인해 생길 수 있는 잠재적문제를 백인들도 공감할 수 있는 성경적 해답을 모색한다. 논문 초반부에서는 민족성에 관한 개념의 이해와 민족성에 대한 이론들에 대해 다루었다. 사회학적으로 민족성이라는 개념은 언어, 지정학적, 피부색갈등으로 분류되어지지만 어떻게 나누어지는 것 보다 더 중요한 사실은 민족성은 하나님의 창조물이다는 점이다. 민족성에 대한 두 가지 이론이 있는데 정체성은 불변하며 고정되어 있다는 원초(原初)주의 이론(Primordialist theory)과 민족적 정체성은 유연하며 역사를 통해 변할 수 있다는 구성주의(Constructivism)로 나뉜다. 중반부에서는 민족성에 대한 성경적인 개념과 민족성 이론에 대한 성경적 평가를 다루었는데 창세기 10장, 출애굽기 22장, 복음서, 사도행전 10장, 그리고 15장을 통해 민족성은 하나님의 저주가 아닌 정당한 창조물이며 원초주의와 구성주의의 두 가지 특징이 공존함을 밝혔다. 종반부에는 원초주의와 구성주의가 아닌 제 3의 성경적 모델인 일반적 형평법을 제시하여 메시지 선포 (특히 문화적으로 민감한) 에 있어서 실질적으로 다민족교회 내의 백인 신자들이 줄루 문화에 대한 공감 및 수용의 가능성을 제시하였다. 부족의 신분 시스템과 창조질서, 무덤과 예수님의 부활, 그리고 예수님의 중재자의 개념 들을 대표적인 예로 들었다. 본 논문은 남아프리카의 인종차별정책 (apartheid)의 종식과 더불어 흑과 백이 함께 하는 사회로 나아가는 상황에서 교회내의 다인종의 문제를 다루기에 적합한 주제이다. 또한 한 민족의 특징을 찾아내어 다른 민족이 공감할수 있는 특징으로 연결 시켜주는 것에 (일반적인 형평법)초점을 맞추었고 또한 성경의 가르침에 벗어나는 혼합주의를 피하여 성경의 의미를 희석시키지 않으려는 시도를 했다. 이러한 접근법이 남아공과 같은 상황에 있는 교회의 강단에서, 확대해서 적용하자면 지금도 성경을 근간으로 현지에서 조화를 추구하는 선교지의 선교사들과 현지 크리스쳔들, 그리고 여러 다문화적인 상황에서 효과적인 통찰을 제공해 줄 수 있으리라 기대한다. Multi-culturism is an inevitable phenomenon in the modern world. When it comes to the missiological realm, this becomes a relevant issue. Especially in a place like South Africa where whites and blacks live together, this issue is more crucial than in other places around the globe. A more critical question is how to solve multi-cultural issues missiologically in the midst of different people groups. This paper provides an example for proclaiming the gospel effectively in a multi-cultural setting. It deals with potential issues that may rise from multi-ethnic characteristics within churches in South Africa where the majority of church members consist of whites and blacks. Also, it seeks potential answers for the addressed issues. In the first part of the paper, it deals with concepts and various theories concerning ethnicity. Sociologically, ethnicity is categorized according to language, geography, and skin color but a key theme that should not be neglected is that ethnicity is a creation of God. There are two main streams regarding ethnicity. First is primordialist theory, which argues that identity is fixed, and the other is constructivism, which claims that ethnic identity is flexible in that it can be modified along the flow of history. In the middle part of the paper, biblical concepts of ethnicity and the evaluation of theories of ethnicity are introduced. Based on Gen. 10, Ex. 22, the Gospels, and Acts 10 and 15, the author argues that diversity of ethnicity is the creation of God rather than a curse, and both primordialist and constructivism approaches coexist in the bible. Distinguished from primordialist and constructivism approaches, the last part of the paper introduces a third approach based on universal equity principal that may enhance the possibility of accepting Zulu cultural aspects among white congregations when a culturally sensitive message is proclaimed. As examples, the tribal system and creation order, the tomb and resurrection of Jesus, and Jesus as the mediator are explained. This paper is a suitable topic for dealing with ethnic issues within a multi-ethnic church, especially in the context of South Africa`s post-apartheid era. This paper also focuses on finding characteristics of one culture to connect with another culture utilizing the general equity principle with an attempt to avoid syncretism while preserving the core message of the Bible. It is expected that this paper will provide effective insights not only in South African church settings but in many mission fields and in diverse cultural settings where missionaries and native Christians are seeking for a harmony that is grounded on a biblical foundation.

한국문화와 아프리카 문화에서 출애굽기 3장 6절의 “아브라함의 하나님, 이삭의 하나님, 야곱의 하나님이 니라”의 뜻

배아론 ( Aa Ron Bae ) 개혁신학회 2014 개혁논총 Vol.32 No.-

출애굽기 3장 6절에“또 이르시되 나는 네 조상의 하나님이니 아브라함의 하나님, 이삭의 하나님, 야곱의 하나님이니라”의 뜻은 무슨 뜻일까? 조상숭배가 흥하던 시대에 살던 모세와 이 말씀의 수신자들에게 있어서 이 구절의 조상은 어떤 의미로 쓰여졌을까? 개혁주의 적인 해석은 어떤 해석이 가능할까? 이 구절이 21세기를 살아가는 사람들에게 어떻게 연관이 되어지는 가? 이 구절이 다른 문화에서는 어떻게 이해가 되어지는가? 본 논문은 3가지 부분으로 이루어졌다. 첫째, 본문의 개혁주의적인 의미 연구, 둘째, 이 구절을 해석 할때 다양한 문화의 배경들이 해석에 어떤 잠재적 영향을 끼 칠수 있는가의 연구. 셋째, 개혁주의 해석이 다양한 문화 가운데 어떻게 적용되고 성경적으로 상황화 될수 있는지이다. 또한 본 연구는 지면상 한계로 두가지 문화, 한국과 아프리카의 문화를 택하였다. 모세의 시대의 문화적 배경, 한국문화, 그리고 아프리카문화에서 공통으로 등장하는 개념이 부모에 대한 공경과 조상숭배이기 때문이다. What is the meaning of I am the God of your Father, the God of Abraham, the God of Issac and the God of Jacob in Exodus 3:6? Why the verse does not give distinction between ‘father’ and ‘ancestor’? How did Moses and reader of the text perceived meaning of the verse? What is the reformed theological understanding of the text? How does it relate to Christians living in 21 century around the world? How would it be understood in different cultures? The paper focuses on three areas. First, the reformed theological understanding of the text. Second, How the text can be understood in different cultures namely Korean and African context. And lastly, the research is focused on possiblilities and aid to biblical contextualization of reformed teaching to different cultures. Due to the space limitation of writing, the researcher chosed two cultures, Korean and African. The reason that those cultures were chosen is Moses` time, Korean culture, and African culture share comman cultural characteristic which is the concept of honoring parents and ancestral veneration.

선교학 영역의 연구 방법론 확장을 위한 근거이론의 적용

배아론(Aaron Bae),이현철(Hyunchul, Lee) 개혁신학회 2021 개혁논총 Vol.58 No.-

본 연구는 선교학 연구 방법론의 확장을 살펴보기 위하여 사회과학적 연구 방법론 중에 하나인 근거이론의 적용 가능성을 모색한다. 연구 전반부에서는 선교학의개념, 특징, 그리고 연구방법의 한계를 분석한다. 선교학은 신학과 사회과학과 연결점을 공유하는 실천신학의 특징을 지니고 있지만 타 실천신학과의 차이점은 다문화 상황을 학문적 전제로 하며 또한 선교학이 현장중심의 학문임에도 연구 방법론에 있어서는 사회과학적인 도구보다 문헌연구에 치중되어 있음을 확인한다. 연구 중반에는 이런 상황에 대한 대안으로 사회과학적 연구 방법 중 하나인 근거이론을 소개하는데 근거이론의 개념과 역사적으로 어떻게 발전하였는지 서술한다. 연구 마지막 파트에서는 근거이론의 적용을 통한 4가지의 구체적 연구 가능성을 제시하는데 그것은 다음과 같다: 1. 선교 지역과 대상자별 맞춤형 선교 전략 및 이론도출의 가능성 2. 문헌연구 탈피((脫皮)를 통한 현장성 회복의 가능성 3. 현장 분석을 위한 명료한 연구 절차 수행 가능성 4. 컴퓨터 질적 자료 분석 프로그램(CAQDAS: Computer Aided Qualitative Data Analysis Software) 적용의 가능성. 이러한 가능성들은 선교 지역과 대상자별 맞춤형 선교 전략과 이론 도출의 가능성을 담보해주는 과정이 될 것이며 선교 현장 분석을 위한 명료한 연구 절차 수행 및 과정의 타당성을 확보하는데 기여 할 것이며 방대한 현장 자료를 체계적으로 관리 할 수 있도록 하여 독자들에게 보다 동의를 얻을 수 있는 연구 분석 과정으로서 의미를 가질 수 있을 것으로 파악된다. This study explored the applicability of grounded theory in order to examine the extension of the missiological research methodology. In the first half of the study, the concept, characteristics, and limitations of the research method were analyzed. Missiology shares a connection point with theology in general and social sciences, but the difference from other practical theological departments is that it presupposes a multicultural context as an academic discipline. Also, it was observed that the research methodology is focused on literature research rather than social science tools. In the middle part of the study, grounded theory, one of social scientific research methods, was introduced as an alternative option. This part included the concept of grounded theory and how it developed historically was described. In the last part of the study, four specific research possibilities were presented through the application of grounded theory, which are as follows: 1. Possibility of deriving customized mission strategies and theories 2. Possibility of recovering field oriented studies 3. Possibility of performing clear research procedures for field analysis 4. Possibility of applying Computer Aided Qualitative Data Analysis Software. These possibilities will guarantee the customized mission strategies and theories for each mission area and target, and will contribute to conducting a clear research procedure for mission field analysis and securing the validity of the process. In addition, this will be meaningful as a research analysis process that can obtain more consent from readers by enabling the systematic management of vast field data.

A Possibility in Reformed Intercultural Communication Approach: Bavinck’ s Five Magnetic Points and Hiebert’ s Critical Contextualization as Alternative Methods

배아론(Bae Aa Ron) 개혁신학회 2015 개혁논총 Vol.36 No.-

커뮤니케이션은 시대와 역사를 초월해서 온 인류에게 필수적인 것이다. 특히 세계화가 이루어지고 급격하게 변하는 현대 세계에서는 상호 문화적 커뮤니케이션의 중요성은 그 어느 때 보다도 크다. 본 연구는 이러한 것을 고려할 때에 하나님의 말씀이 발신자의 문화의 장벽을 넘어 수신자의 문화로 전달 될 때에 혼합주의에 빠지지 않고 하나님의 말씀을 근거로 한 개혁주의 상호 문화적 커뮤니케이션의 가능성에 관한 것에 초점을 맞추었다. 필자는 일반적인 학문에서 상호 문화적인 연구의 한계를 민족 중심주의와 민족 상대주의에 있다고 하였으며 이것은 하나님의 말씀이 A 문화에서 B 문화로 전달 될 때 혼합주의로 빠질 수 있음을 지적하였다. 또한 필자는 일반적인 상황화 이론을 소개하면서 이들 또한 비슷한 오류에 빠질 수 있으며 구체적인 대안을 제안 하지 못함을 지적하였다. 그 대안으로 개혁주의적인 대안의 출발점으로 J. H 바빙크의 5가지 자력점 이론이 타문화와의 효과적이고 성경적인 상호 문화적 커뮤니케이션의 시발점이 될 수 있음을 주장했고 이와 더불어 폴 히버트의 비판적 상황화 이론을 함께 활용하는 것을 제안하였다. Communication has been essential element of humanity throughout the history. Especially in this time of rapidly changing world situation by development of transportation and globalization, the importance of intercultural communication is imperative. In this regard, this study focuses on reformed intercultural communication that has its root in the word of God avoiding syncretism when the contents of the gospel is conveyed from a sender’s culture to a receiver’s culture. The author indicates that the limit of secular study of intercultural communication are ethnocentrism and ethnorelativism which can result in syncretism when the word of God is carried from one culture to another. The writer also introduces some of the prevalent contextualization theories and analyzes that those also have similar flaws. As an alternative suggestion the author introduces J. H Bavinck’s 5 Magnetic points that it would be a solid starting point that will provide efficient possibility for reformed intercultural communication. Furthermore, along with Bavinck’s theory, the author suggests utilizing Paul Hiebert’s critical contextualization theory for better possibility of reformed intercultural communication.