Applying the Concept of Accommodation in Evangelism and Discipleship
The concept of accommodation in Christian thought refers to the idea that God, in His revelation, adapts His communication to human capacity and understanding. This principle suggests that divine truths are presented in ways that are comprehensible to humanity, even if they are not exhaustive of God's full nature or knowledge.
In evangelism and discipleship, accommodation involves tailoring the presentation of the Gospel and Christian teaching to the specific context, culture, and level of understanding of the audience. This does not imply altering the core message of Christianity but rather finding appropriate methods and language to convey it effectively. For instance, Augustine, in his work On the Holy Trinity, emphasizes the importance of a compassionate spirit when instructing someone, suggesting that one should briefly cover points and then impress upon them "in a manner calculated to inspire him with awe, the truths which are most indispensable on the subject of the unity of the Catholic Church" [6]. This approach prioritizes the hearer's reception of the message.
The early church demonstrated an understanding of accommodation in its practices. The concept of hospitality, for example, was a significant aspect of Christian life, as seen in Romans 12:13, which encourages sharing with those in need and practicing hospitality [1]. This was not merely a social custom but a means of welcoming strangers, some of whom might even be "angels unawares," as noted in Hebrews 13:2, referencing Abraham and Lot [4]. Such acts created an environment conducive to sharing the Christian message.
In the context of discipleship, accommodation can be seen in the gradual instruction of believers. John Calvin, in his Institutes of the Christian Religion, discusses the idea that "the symbol of adoption is sufficient for them, until they grow up and become fit to bear solid food" [2]. This suggests a progressive teaching method, where foundational truths are presented first, and more complex doctrines are introduced as the disciple matures. Calvin also distinguishes between merely believing and "eating" the flesh of Christ by believing, indicating a deeper, more profound engagement with faith that develops over time [8]. He further notes that the terms "believers" and "disciples" are often used synonymously in the Gospels and Acts, implying a continuous process of learning and growth [9].
The role of a bishop, as described by Aquinas in Summa Theologica, highlights the responsibility to "work for the salvation of his neighbor" and "procure the spiritual welfare of the subjects entrusted to his care" [3]. This pastoral duty inherently involves an accommodative approach, adapting to the spiritual needs and capacities of the flock. Similarly, early church leaders like Hippolytus saw their role as providing "the means of growth, by the Lord's help, in faith and knowledge" through daily discussions of the Gospels [10]. This continuous instruction, tailored to the audience, is a form of accommodation.
The principle of accommodation also informs how certain theological concepts are understood. For example, the presence of Christ in the Lord's Supper is described by Calvin in a way that accommodates human understanding without diminishing Christ's celestial glory. one tradition states that Christ's body and blood are "exhibited to us in the sacrament" in a manner that "neither affixes him to the element of bread, nor encloses him in bread, nor circumscribes him in any way" [5]. This contrasts with doctrines like transubstantiation, which Charles Hodge notes are excluded by certain theological principles concerning the Lord's Supper [7]. This careful articulation seeks to convey a spiritual reality in terms accessible to human reason while avoiding misinterpretations.
Sources
- Romans “Romans 12:13 (BSB) — Share with the saints who are in need. Practice hospitality.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: the symbol of adoption is sufficient for them, until they grow up and become fit to bear solid food. We must, therefore, wait for the time of examination, which God distinctly demands in the sacred Supper. His next objection is, that Christ invites all his people to the sacred Supper. But as it is plain that he admits those only who are prepared to celebrate the commemoration of his death, it follows that infants, whom he honoured with his embrace, remain in a distinct and peculiar position until they grow up, and yet are not alien”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Things Pertaining to the Episcopal State, Art. 4: Article: Whether a bishop may lawfully forsake the episcopal cure, in order to enter religion? I answer that, The perfection of the episcopal state consists in this that for love of God a man binds himself to work for the salvation of his neighbor, wherefore he is bound to retain the pastoral cure so long as he is able to procure the spiritual welfare of the subjects entrusted to his care: a matter which he must not neglect---neither for the sake of the quiet of di”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:7: Two manifestations of "brotherly love," hospitality and care for those in bonds. Be not forgetful--implying it was a duty which they all recognized, but which they might forget to act on (Heb 13:3, Heb 13:7, Heb 13:16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [JULIAN, Epistles, 49]. entertained angels unawares--Abraham and Lot did so (Gen 18:2; Gen 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found t”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: and preserve them safe, just as if he were with them in the body; in fine, can feed them with his own body, communion with which he transfuses into them. After this manner, the body and blood of Christ are exhibited to us in the sacrament. 19. The presence of Christ in the Supper we must hold to be such as neither affixes him to the element of bread, nor encloses him in bread, nor circumscribes him in any way (this would obviously detract from his celestial glory); and it must, moreover, be such as neither divests him of his just d”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 13.--OF THE REMEDY FOR THE FOURTH (part 2): compassionate spirit; and, after briefly going over other points, we ought to impress upon him, in a manner calculated to inspire him with awe, the truths which are most indispensable on the subject of the unity of the Catholic Church,(2) on that of temptation, on that of a Christian conversation in view of the future judgment; and we ought rather to address ourselves to God for him than address much to him concerning God. 19. It is likewise a frequent occurrence that one who at first listened to u”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 70: the Ideal man; and with the assertion that He has but one life in the fullest sense human, it is not for us to say. The same thing, however, is done by many others beside Dr. Nevin. 656 Applications of these Principles to the Lord’s Supper. It is obvious that as the principles above stated must modify the whole method, and, so to speak, theory of salvation, se they must also determine the view taken of the Lord’s Supper. They necessarily exclude the Romish doctrine of transubstantiation; and the Lutheran doctrine that the real natural bod”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 99: imagined. But there is this difference between their mode of speaking and mine. According to them, to eat is merely to believe; while I maintain that the flesh of Christ is eaten by believing, because it is made ours by faith, and that that eating is the effect and fruit of faith; or, if you will have it more clearly, according to them, eating is faith, whereas it rather seems to me to be a consequence of faith. The difference is little in words, but not little in reality. For, although the apostle teaches that Christ dwells in our”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ), to hear being uniformly taken for to believe . In fine, in Isaiah the Lord distinguishes the members of the Church from strangers by this mark, “All thy children shall be taught of the Lord,” ( Is. 54:13 ); for if the benefit was indiscriminate, why should he address his words only to a few? Corresponding with this, the Evangelists uniformly employ the terms believers and disciples as synonymous. This is done especially by Luke in several passages of the Acts. He even applies the term disciple to a woman ( Acts 9:36 ). Wherefore”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — OF THE DISCIPLINE AND ADVANTAGE OF CHASTITY.[1] (part 1): 1. I do not conceive that I have exceeded any portions of my duty, in always striving as much as possible, by dally discussions of the Gospels, to afford to you from time to time the means of growth, by the Lord's help, in faith and knowledge. For what else can be effected in the Lord's Church with greater advantage, what can be found more suitable to the office of a bishop, than that, by the teaching of the divine words, recommended and commented on by Him, believers should be enabled t”