Some might raise the objection that contextualization is unavoidable. They’d argue that everyone is a product of his or her own culture. They’d say that no one is unaffected by their own culture, and it is arrogant to think anyone can “transcend” his own culture. To a degree, I’ll concede this point. It is true that no one can transcend his own culture, everyone is shaped by his own culture, and every Christian message is contextualized to that culture. Nevertheless, pressing this point too far leads to cultural relativism.

The Trojan Horse of Leftist Propaganda
I have been in full-time ministry for over twenty years. I spent the first five in collegiate ministry with CRU, which seemed to be on the cutting edge of evangelistic innovation. This is where I first learned about “contextualization,” the art of adapting the gospel message to a specific audience. I spent the next fifteen years planting and pastoring a new church in Cincinnati, OH. During this time, I learned the concept of “incarnational ministry,” where you immerse yourself in your target culture to “become Jesus” to them, learning their stories and speaking their language to communicate the gospel more effectively to them.
I planted my church in 2010, right at the crest of the “missional church planting” movement. Being partnered with the Southern Baptist Convention and Acts 29, I can attest that a whole generation of church planters and pastors were trained this way. And now, twenty years in, enough time has passed to evaluate the movement. As I’ll demonstrate below, my assessment is this. Contextualization, as it is commonly practiced, is a trojan horse for worldly propaganda that threatens the future vitality of the church.
Contextualization has changed the way modern Christians talk. Modern Christians don’t sound like the Bible when they talk. Our worship gatherings resemble evangelistic crusades where unbelievers are the primary audience. We speak in code, like the underground church in China worried that the CCP is waiting in ambush when they hear Christians talking like Christians. When preachers soften the Bible’s words to appeal to non-Christians, their churches follow suit. We use spiritual baby talk. And when baby talk is all you hear, baby talk is all you speak. This is how you contextualize the word of God right out of the church.
The Importance of Words 
Words are important because God speaks to us in words. God created the universe with words. The 10 Commandments were revealed with words. Jesus Christ is himself called “The Word.” John’s gospel begins, “In the beginning was the Word. And the word was with God, and the word was God” (John 1:1). Salvation is communicated with words. The Bible’s use of the word “word” isn’t incidental. God’s words have power to create reality. Humans think with words. Words are the building blocks of theology. Therefore, manipulating words to distort truth is a serious issue because it’s an attempt to tinker with reality.
Paul spoke about this in 2 Corinthians. It says, “We have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word. But by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God.” This verse has a negative statement and a positive statement. Negatively, Paul says he’s “renounced” any tactic of salesmanship, verbal manipulation, or deceit to try to win converts. He refused to “tamper with God’s word” in any way. Positively, Paul’s was simply committed to an “open statement of the truth.” Paul refused to employ spiritually manipulative salesmanship tactics because he was an ambassador for the truth, not a peddler of propaganda.
Propaganda in the Modern World 
Propagandists specialize in these underhanded techniques, and no one does it better than the ideologues of the modern left. Their chief weapon is the manipulation of language. Just as God created the universe with words and rules his people by his word, leftists manipulate words to rule people in the reality they create. In other words, they are playing God. Saul Alinsky, a hero of the left, famously said, “he who controls the language controls the masses.” What are they trying to control? Everything. They want to control how we think, what we value, the ethics we live by, and how we are governed. Through the manipulation of language, leftist ideologues are trying to re-create society in their image according to their moral vision.
Scripture says it is evil to redefine ethics by manipulating words. Isaiah 5:20 says, “Woe to those who call evil good and good evil.” God forbids the use of words to upend moral norms. Doug Wilson says the fight of our day is a battle for the dictionary. In the late 1960s, Jacques Ellul, a French Christian writer, called it “Propaganda.”
The Tactics of Propaganda 
In his book, Ellul did an intensive study of the use of propaganda in many countries, notably Germany, the USSR, and the USA during WWII. His insights are still relevant because these tactics are still effectively deployed to deceive people in our day. Here are some of the most common tactics.
Borrow Social Capital 
Propagandists attach their message to a positive, agreed-upon social narrative. Ellul wrote, “Propaganda cannot create something out of nothing… It must attach itself to a feeling, an idea, it must build on a foundation already present in the individual.” The Civil Rights movement provides such a narrative for modern propaganda. LGBTQ activists have seized upon Martin Luther King, Jr.’s heroic martyr status and cast themselves in his image as the oppressed “sexual minorities” who are “fighting for justice and equality.” They steal the legitimacy of the civil rights narrative and twist it to support their cause. People fall before it because it feels righteous to support things like “justice” and “equality.” People who no longer believe in a transcendent God to give life meaning will find some semblance of meaning in supporting what they believe to be a righteous cause.
Appeal to Emotions 
Rather than focusing on logic, reasoning, and rational thought, propaganda focuses on emotions that can be subtly embedded in one’s unconscious mind. Bible-believing Christians who are committed to objective truth can naively assume that others do too. While we make appeals to texts of scripture, texts of law, rational arguments, and truth claims, the propagandists are telling stories. Stories have the power to shape our values and desires through narrative, symbol, and imagery. Hollywood knows this. They tell our nation’s stories, which is why the moral decline of Hollywood has always been about 20 years ahead of middle America.
Last March, Audrey Hale murdered six people at a Christian school in Nashville, TN. What are the facts of this incident? A woman who identified as a transgender man targeted Christian children for violence and murder. What is the narrative of this incident? When a talented and aspiring artist was victimized by the hatred of her conservative Christian parents who rejected her sexual identity, she became violent. Unfortunately, facts don’t win the day, emotions do. An emotionally moving story can provide a sympathetic “context” to justify any behavior.
About this point, Ellul wrote, “[A] distinction between propaganda and information is often made. Information is addressed to reason and experience. It furnishes facts. Propaganda is addressed to feelings and passions. It is irrational. To be effective, propaganda must constantly short circuit all thought and decision.” Ellul continued, “Propaganda… creates… compliance… thru imperceptible influences. It must operate on the individual at the level of the unconscious. He must not know that he is being shaped by outside forces. This is one of the conditions for the success of propaganda. But some central core in him must be reached in order to release the mechanism in the unconscious which will provide the appropriate action.” And that’s the ultimate goal. Action. Not truth.
Activism Above All 
There’s a reason why men like Jordan Peterson call them “Social Justice Warriors.” They really are warriors, fighting a holy war. Their battle is a cultural jihad, animated by religious zeal, waged through political activism. They believe in a Great Commission: “Go ye forth into the world and proclaim the gospel of diversity, equity and inclusion.” They have an eschatology: a humanist utopia governed by their perverted moral vision. They have a playbook: “Win at all costs.” They are not constrained by Western, Christian morality. Christian morality is not the code they live by, it’s the enemy they’re trying to defeat.
About this, Ellul wrote, “The skillful propagandist will seek to obtain action without demanding consistency, without fighting prejudice and images, by taking his stance deliberately on inconsistencies.” As far as public perception goes, consistency is overrated, because truth is not their goal. Leftists are not motivated by consistency, truth, or logical coherence. All that matters is achieving their pragmatic aims.
Through the words they say and the stories they tell, they’re trying to create a rival reality that removes the Christian God and replaces him with a deified state. This is the pool we’re all swimming in. This is the spirit of the age. Every day, we dine at the table of propaganda and we drink the wine of propaganda. Leftist propaganda is in our TV shows, movies, and music. It’s on the news, in our schools, and in our workplaces. It’s in our government, tech industries, big business, and social media. And, I’d argue, it’s in the church.
Gospel-Centered Contextualization 
Much propaganda has been smuggled into the church under the winsome guise of “reaching the lost.” If Christians are to become “all things to all men” to reach the modern world, it is assumed, then we must use their stories, symbols, and words to communicate with them effectively. Pastor Tim Keller is a well-known practitioner of contextualization, and we read about this in a 2001 article entitled, “The Missional Church.” This article has been massively influential for countless pastors and ministry leaders in the last 20 years.
Two parts of his contextualization strategy merit attention here. First, Keller says, we need to “speak in the vernacular” of the target audience, using their words and symbols to communicate the Christian message. Second, we need to “enter and retell the culture’s stories” to show how they are ultimately fulfilled in Christ.
For example, a common theme in our culture is the “American Dream.” To contextualize to Americans, therefore, an evangelist could “enter and retell” that story and point it towards Jesus. He could say, “Everyone wants the American Dream. Since we are created in God’s image, we are eternal beings, which means nothing in this world can truly satisfy us. We are only truly satisfied in a relationship with God.”
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Wolves revile those who challenge them. They use pious words to cloak their malice and then blame their agitation on their victims. When called to account, false teachers may leave the scene of their crimes fully convinced of their own faithfulness and the justness of their cause. But a wolf’s true nature is revealed in the carnage he leaves behind, in the tears and scars of the sheep upon whom he’s preyed.

The Bible commands Christians, “Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account” (Heb. 13:17, NIV). But God’s Word also tells of times when we shouldn’t trust and submit to leaders. What are the circumstances when honoring God means disobeying, fleeing, or even calling out those who minister in his name?
Paul warned the Ephesians elders of wolves who would come and not spare God’s flock (Acts 20:29). The apostle borrows the image of the wolf directly from Jesus (John 10:12; Matt. 7:15). As patterns of abuse come to light in the church, we urgently need this biblical warning that shows us the difference between a godly shepherd and one who preys upon the sheep.
False teaching—preaching “a different gospel” (Gal. 1:6–7)—is a primary way a wolf reveals his true nature, but what are some other ways to tell a true shepherd from a wolf in sheep’s clothing?
Anatomy of a Wolf
Identifying wolves is difficult because the marks of a dangerous soul seldom manifest in physical appearance. Even more, false teachers are people made in God’s image. A wolf shows his humanity in his seemingly healthy relationships. His personal charisma and the genuine good his ministry accomplishes can further hide his true nature from others, and even from the wolf himself.
But the Bible teaches us that a wolf’s ignorance of his own identity does not excuse his behavior. False prophets may come in sheep’s clothing (Matt. 7:15), but there are clear signs that reveal wolves for who they really are.
1. Wolves emphasize gifting over character.
When the biblical authors write about the qualifications for church leadership, they emphasize moral graces over ministerial gifts. The apostles repeatedly insist that elders be “above reproach.” They pit the self-control, gentleness, and humility that should characterize true pastoral ministry against the harshness, disrespect of civil authorities, and abuse of church authority that characterizes wolves (Titus 1; 1 Tim. 3; 2 Pet. 2). 
At the final judgment, there will be some who stubbornly insist upon the sincerity of their Christian life but whom Christ will declare that he never knew (Matt. 7:21–23). As proof of their faith, these false teachers will appeal to the mighty works they’ve done in the Lord’s name, including prophecy and even exorcisms!
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The most astounding miracles will not bring life to dead hearts. Even the resurrection, on its own, is not enough to create faith. Great works of God may encourage us and spur us on, but they will not save us. We need the greatest work of all, though it is the least spectacular—that is, the Holy Spirit of God bringing about a new birth. The confidence of heaven is in the Word of God. Whatever else may happen or not, all the knowledge that is required for men and women to come to faith in Jesus Christ has been revealed for us in the Book.

In John 20:30–31, the Gospel’s author explains that his account of Jesus’ life and works was “written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” In saying this, John makes it clear that the wondrous signs that he recorded are there to elicit belief from his readers (or hearers). Jesus’ miracles authenticate His claim to be the Christ, the Son of God, the Savior of the world.
As we think about the place of signs and wonders in the church today, it’s important to recognize that it is the Holy Spirit working through God’s revealed Word that creates faith in human hearts. Miracles are simply not meant to do what the Word of God alone does—and we cannot expect them to.
There is an inherent danger in looking to signs and wonders to authenticate our faith. Rather than pointing away from themselves and to the Savior, miracles can become ends in themselves, giving us a false sense of salvation through temporary benefits. In the pages of John’s Gospel, we see religious crowds fall into this very error on multiple occasions. But when we examine the Scriptures, we’re reminded that even the effects of miracles pale in comparison to the effects of the faithful proclamation of God’s Word.
“What Sign Will You Perform?”
Chapter 6 of John’s Gospel records a moment in Jesus’ ministry when the crowds’ desire for miracles came to a head. Earlier in the chapter, we read of Jesus’ miraculous feeding of the five thousand (vv. 1–15) and walking on water (vv. 15–21). The next day, the crowd follows in His wake across the Sea of Galilee to Capernaum, where they eventually confront Him with a telling question:
They said to him, “Then what sign do you do, that we may see and believe you? What work do you perform? Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’” (John 6:30–31)
In 1 Corinthians 1:22, Paul (himself a Jew) writes that “Jews demand signs.” The evidence of that is here in John’s Gospel. In John 2:18, a Jewish crowd had asked the same question. When Jesus cleared the temple, they demanded, “What sign do you show us for doing these things?” In both chapter 2 and chapter 6, the Jews are essentially saying, “You’re stepping on toes here. If you’re going to act this way and if you’re going to make these big claims, then let’s have your credentials.”
The question in chapter 6 is all the more incredible in light of the signs that Jesus had already performed and that they had already seen. Jesus had changed the water into wine. He had healed the official’s son. A man crippled for thirty-eight years was running all around Jerusalem thanks to Him. And, of course, He had fed the five thousand. The very Jews asking for a miracle now had been there, and they knew that He had somehow crossed the lake ahead of them without a boat.
In fact, only a few verses earlier, in John 6:26, Jesus says to them that the reason they had come to Him was “not because you saw signs, but because you ate your fill of the loaves.” In other words, they had seen the miracle of multiplied loaves, but they had little interest in what it signified. As one commentator puts it, “Instead of seeing in the bread the sign, they had seen in the sign only the bread.”1 Far from helping them to believe, the miracle had merely revealed that their understanding was darkened by worldly thinking.
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