Pastor’s Corner October 2006

The following was published in our monthly newsletter, the Redeemer Report.

What should Redeemer’s relationship to culture be?

For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ…2 Corinthians 10:4-5

Church history demonstrates that one of the constant struggles of Christianity, both individually and corporately, is with culture. Where should we stand? In the culture? Outside? Ignore it? Isolate ourselves from it? Should we try to transform it?

The theologian Richard Niebuhr provided a classic study concerning these questions in his book Christ and Culture. I certainly do not endorse all of Niebuhr’s theology, however his paradigm is helpful. It includes five views.

First, he describes the “Christ Against Culture” view, which encourages opposition, total separation, and hostility toward culture. Tertullian, the monastic movement (monks), and to some degree, modern Christian fundamentalism reflect this view.

Second, the “Christ of Culture” perspective is exactly the opposite of “Christ Against Culture” because it attempts to bring culture and Christianity together, regardless of their differences. The slogan for the National Council of Churches states: “The world sets the agenda for the church.” When the culture changes, Christianity must also change to maintain its relevance. This is the path of liberal theology.

Third, the “Christ Above Culture” position attempts “to correlate the fundamental questions of the culture with the answer of Christian revelation.” Thomas Aquinas is the most prominent teacher of this view.

Fourth, “Christ and Culture in Paradox” describes the “dualists” who stress that the Christian belongs “to two realms (the spiritual and temporal) and must live in the tension of fulfilling responsibilities to both.” There is a tendency to separate the “spiritual” from the “secular”. Luther calls it the doctrine of the Two Kingdoms.

Fifth, “Christ the Transformer of Culture” includes the “conversionists” who attempt “to convert the values and goals of secular culture into the service of the kingdom of God.” This was clearly the view of Augustine, John Calvin, Jonathan Edwards, and Abraham Kuyper, to name a few.

As you might expect, I believe that the “Christ the Transformer of Culture” view aligns most closely with Scripture. We are to be actively involved in the transformation of culture without allowing it to have undue influence or power over our lives and affections. Jesus calls us the “salt” of the earth (Mattthew 5:13). For salt to be effective, it must rub against that which it seeks to flavor and preserve, but continue to retain it’s distinct identity.

Redeemer must be about the task of training “transformers” of culture. We believe that Scripture transforms people. As people are transformed under the ministry of the Word, they begin to shape culture. In the midst of many ministries, activities, and events, let us not forget that we are part of a culture that needs to be redeemed for the glory of Christ. Jesus has us here for that very reason.

I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. John 17:14-18

In the Lamb,
Pastor Tony Felich