Today's "flock" seems harder to "feed" than ever before.
In conversations with many frontline grassroots pastors and ministers, one often senses a shared anxiety and frustration regarding pastoral care. Regardless of how much effort is poured into preaching and training, how many new materials and models are introduced, or how many new activities and management styles are implemented, the lives of the faithful often resemble a small boat drifting aimlessly, rather than "citizens of the kingdom" who possess a clear anchor and direction.
This pastoral dilemma is, in fact, inextricably linked to the era and social context in which we live.
Currently, the monumental shifts of globalization and the multiple transformations of society are intertwined. While old social support networks are gradually disintegrating, there is a collision between pluralistic ideologies and practical hardships. Individuals find themselves having severed their traditional moorings, yet remaining lost amidst a relentless succession of new shocks. All of this means that frontline ministers are no longer facing the traditional, uniform groups of the past, but rather a population trapped in diverse and kaleidoscopic spiritual dilemmas. Among these, four of the most familiar and typical "syndromes" surrounding us today are:
- Instability (浮): A sense of identity displacement and suspension caused by the tug-of-war between tradition and modernity.
- Involution (卷): The relentless internal competition and pervasive anxiety that feels impossible to stop.
- Isolation (孤): The exhaustion and loneliness resulting from the instrumentalization and atomization of the individual.
- Emptiness (空): The sense of "lying flat" and the spiritual void that follows the loss of value and meaning.
Today, we find that it is not just a specific traditional pastoral method, but nearly all the approaches we once flocked to, that are increasingly falling short in the face of today's diverse and complex spiritual dilemmas. These include the liturgy-centered congregational model, the laissez-faire system that relies solely on a few sermons, the parish-based coworker system, the rote teaching of imported materials, various cram-style training sessions, the visitation-led model, or the gift-and-revival-oriented approach, as well as the cell group ministry focused on relationships and discipleship that has emerged in recent years.
The reason is that we are facing an increasingly fragmented population. We are no longer in the era of the early reform and opening up period, when rural churches rose with a demographic primarily composed of "the elderly, women, and children." The situation is also many times more complex than it was in the early 2000s, when urban churches first emerged, consisting mainly of young single students, middle-class professionals, or corporate workers. This demographic complexity inevitably leads to vast differences in the needs of the "flock" and a compounding of pastoral pressure. Therefore, I believe that rather than focusing on learning external pastoral techniques and models, we should tap into the potential of contextualized narrative to serve these diverse groups.
From this perspective, revisiting the Four Gospels reveals them to be the preeminent models of how authors precisely designed narrative logic to witness that Jesus is the Christ, tailored specifically to the circumstances of different audiences. Their methods offer profound inspiration for frontline pastoral practice within a postmodern context.
Audience Orientation and Narrative Logic in the Four Gospels
One of the greatest challenges facing the early church was how to powerfully testify to the diverse groups they reached: Why was this Jesus, who was nailed to a cross, the Christ?
In the Mediterranean world of that time, although populations were highly diverse due to race, religion, and culture, they held universally negative views of those who were crucified. To the mighty Roman conquerors, the cross was a symbol of weakness and shame; to the traditional Jews, it was a sign of curse and failure; and to those influenced by Greek culture, the cross represented evil and darkness. Given these entrenched views, linking Jesus with the "Christ"—and convincing people that he was the Savior to be followed and emulated—was an almost unimaginable task.
This is precisely what the Gospel authors—the first generation of witnesses to Jesus Christ—had to articulate clearly. As Paul wrote: "Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles."
For the Romans, Mark depicts Jesus as a man of immediate "action," proving through signs, wonders, and various victories that Jesus is a King of power. Yet, this powerful king chose not to be a conquering hero but to head toward the cross. The answer lies in Mark's repeated subversion of the reader's original values in chapters 8–10: true greatness and kingly authority are found in becoming a servant to others, even "giving his life as a ransom for many."
For the Jews, Matthew seeks to prove that a man once considered "cursed" is the Son of David and the Messiah, establishing his Messianic legitimacy. Opening with the genealogy of Abraham proves Jesus is the son of David; Matthew then cites the Old Testament over 60 times to tell the reader that "Jesus is the fulfillment of the prophets." By aligning Jesus' five major discourses—such as the Sermon on the Mount—with the Pentateuch, Matthew demonstrates that Jesus came not to abolish the Law, but to fulfill it. In Matthew's writing, the cross is not a failure but the "fulfillment of the Covenant" achieved by removing the curse of the Law.
For the Gentile groups influenced by Greek humanism—who sought human perfection and valued universalism, social justice, and humanitarian care—Luke begins with a genealogy tracing back to Adam to show Jesus as the Savior of all humanity. With a delicate touch, Luke depicts Jesus' love and compassion for the marginalized and the lost—women, the poor, and Samaritans—witnessing that Jesus is the perfect Man and a model for all humanity. Luke specifically records Jesus' prayer for his enemies on the cross and his forgiveness of the thief to flip the audience's perception: the cross was not a punishment for a criminal, but the ultimate sign of "God seeking the lost," and the intersection of divine mercy and humanitarian concern.
For the audience under the influence of Greek philosophy, John addresses a people with an almost obsessive pursuit of the Logos (the Word, or ultimate Truth). They viewed the Logos as the eternal, unchanging origin of the universe, understanding it through highly rational and metaphysical lenses. John focuses on overturning the Greek conception of truth. He opens by testifying that Jesus is the Logos—but a Logos that is not an abstract formula. Rather, it is the Word made flesh, a divine revelation that has come to dwell among us.
Regarding the cross, John masterfully selects the multifaceted term "Glory" (Doxa) to build his argument layer by layer: the cross, far from being the disappearance of divinity, is the most radiant manifestation of God's love, divine substance, and the true light of the cosmos in our human world.
The Essence of Contextualized Narrative Is Pastoral Orientation
In recent years, we have begun to study the Four Gospels more through the lenses of biblical theology or historical theology. However, we still tend to overlook the critical relationship between audience positioning and narrative logic within these texts.
We often mistake cultural perceptions for objective facts. These perceptions act as diverse "prisms" through which we interpret reality. "Facts" alone are often insufficient to convince people. This is not because people are stubborn, irrational, or ignorant, but because while "facts" may be universal, they require further interpretation to become meaningful.
Contextualized narrative is more than just a literary technique; it is a pastoral orientation that holds the "flock" as its primary object of service.
The Application of Contextualized Narrative in Traditional, Modern, and Postmodern Cultures
This type of contextualized narrative has become one of the most effective ways to "take root," particularly when engaging with diverse cultural groups in global missions.
One of the most memorable courses I took on global missiology introduced Jayson Georges' "3D Gospel." He categorizes human cultures into three core "motivational mechanisms," demonstrating how Jesus serves as the ultimate answer for each:
Western Rationalism: Guilt vs. Innocence Culture
This emphasizes law, justice, individual conscience, and responsibility. It is characterized by a fear of guilt and a longing for innocence. Here, Jesus satisfies the requirements of legal justice, acting as a substitutionary atonement to render the believer "not guilty."
Asia and the Middle East: Honor vs. Shame Culture
This emphasizes identity, "face," and social perception. It is characterized by a fear of shame and losing face, paired with a longing for honor. Jesus took upon himself the ultimate humiliation, thereby granting us a status of honor.
African Tribes, Folk Religions, and Animism: Power vs. Fear Culture
This emphasizes control and sovereignty, especially when confronting spiritual forces. It is characterized by fear and anxiety regarding the uncertainties of survival and a longing for power and security. Jesus possesses supernatural power—healing the sick, casting out demons, and calming the storm. He has conquered death and holds authority over the spiritual realm, bringing true peace.
These three types essentially cover the conditions of pre-modern traditional societies (which possess a strong religious sense and belief in spirits) and modern societies (which emphasize rationality, science, the rule of law, and justice).
At the same time, we find ourselves in a postmodern society—particularly among urban youth—where the dominant culture is a nihilism that deconstructs all authority, value, and meaning. This is the contemporary context often cited by practitioners like Timothy Keller in global urban missions. We might call this the "Meaning vs. Meaninglessness" dimension.
In the book Center Church, Tim Keller writes: "Traditional cultures have a strong sense of moral guilt... However, postmodern people are more likely to be troubled by a 'sense of meaninglessness' or 'purposelessness'... They are no longer asking, 'How can I be forgiven?' but are more likely to ask, 'How can I have a life that is meaningful and worth living?'"
In response to the loss of meaning, Keller draws on the Gospel of John, frequently using the concept of "glory" to provide an explanation. He posits that these feelings of emptiness and insignificance are essentially a "displacement of glory"—a result of making "weightless things" like fame, money, achievement, or the approval of others the center of our lives. Only in Jesus Christ can we behold the radiance of God, a glory capable of filling the "black hole" within us. As he said: "All of us are pursuing glory. The only question is: whose glory are you pursuing? If it is yours, you will be exhausted and empty; if it is His, your soul will find rest."
Contextualized Narrative: A "Weapon of Warfare" for the Soul in Modern Ministry
From the above, we can see that a consistent approach—from the early church's witnesses to the mission movements of modern and postmodern societies—has been to understand the psychology of the audience, to "aim the arrow at the target," and to tell the story of Jesus effectively. This is a pastoral-led form of contextualization.
When we mention "contextualization," it is often dismissed as merely a tool for serving specific regions or cultures—a necessary but secondary "outer garment." However, contextualized narrative is not about changing the content of the gospel; rather, it is about changing the entry point of the gospel into the human heart, allowing its power to break through the "pain points" of the era.
In terms of designing narrative logic for specific groups in ministry, the most classic contemporary case over the past few decades is the model used by Rick Warren when founding Saddleback Church. Warren proposed that before leading a congregation, a pastor must break away from the imagination of a "uniform" group and use sociological and psychological research to sketch a "typical listener persona" for the church's community.
They then developed the persona of "Saddleback Sam"—a typical Southern California resident who is highly educated, values family, enjoys a comfortable life, yet feels deep pressure, and is wary of traditional religious moralizing. Through the "audience persona" analysis, ministry is no longer a matter of rote, "cram-style" training. Instead, it embeds the "Grand Narrative" of the gospel into the "existential circumstances" and "inner anxieties" that "Sam" cares about, thereby allowing the Gospel story to respond accurately to the needs of the soul.
Such practices are not confined to the distant past or to foreign lands. In fact, there are many successful examples throughout different eras in China.
For instance, when Samuel Pollard missioned among the Big Flowery Miao people in Yunnan at the end of the 19th century, he did not simply dismiss their indigenous religious system. Instead, he took the Miao cultural memory of a "Supreme God" and a "lost revelation," reinterpreting and integrating them into the biblical history of redemption. He guided his audience within a familiar narrative framework, telling them: "The 'Supreme God' you know is the very God revealed in the Bible; the 'lost revelation' you seek is the Word of God, and the Bible has now brought it back to you."
Another example can be found during the early period of the reform and opening up. Many in rural areas had experienced illness, poverty, and suffering, leading to an inner sense that life was fraught with instability and risk. Family conflicts—especially between mothers-in-law and daughters-in-law—were a daily reality. During the rise of the rural church, a vast number of testimonies emerged around themes such as "believe in Jesus and find peace," "believe in Jesus and be healed," or "believe in Jesus and the family will stop quarreling." Diverse narrative paths were formed around the flock's experiences of suffering, peace, ethics, and meaning. The common feature of these paths was the embedding of the "grand narrative" of the gospel into the familiar "small stories" of personal life, eventually leading the listener into the story of redemption.
Over the past decade, alongside urbanization and social transformation, the "flock" served by the Chinese church has faced new types of pressures. Consequently, the contextualized narrative of many grassroots churches has—consciously or unconsciously—gradually shifted from "external survival conditions" (such as poverty and illness) toward "internal existential conditions" (such as identity anxiety, emotional trauma, and crises of meaning).
For example, when facing the anxiety of "involution", some sermons emphasize Jesus' words: "Come to me, all you who are weary and burdened." As "family-of-origin trauma" has become a public topic of discussion, some small groups tell believers: "The Bible reveals a perfect Father; in the Heavenly Father, you are accepted, loved, and restored." These are all flexible, localized applications of contextualized narrative by the Chinese church to address the spiritual dilemmas of being "adrift," "hyper-competitive," "isolated," or "empty."
- Translated by June C.
