愛戀 ‧ 情曲 ‧ 神の語

Christianity and Culture

        Although
it is beyond the scope of this paper to treat the subject of worldview and culture
exhaustively, this essay will provide key concepts from the biblical perspective
and attempt to form a Christian worldview on the topic. It will begin with the
definition and notion of culture, followed by a biblical critique. The bulk of
the content will argue for a proper Scriptural position of culture and its
applications thereof. This paper will conclude with a recapitulation at the
end. My thesis statement is that in relation to culture, regardless of any
time, age, or place, Christians are called to be in the world but not of
the world (John 15:19; 17:15).[1]

        The
English word “culture” came from the Latin word cultura, which means “to cultivate.”[2]
Merriam-Webster's Dictionary gives an extensive definition of the word
“culture” pertinent to our study:

A: the integrated pattern of human knowledge, belief, and behavior
that depends upon the capacity for learning and transmitting knowledge to
succeeding generations B: the
customary beliefs, social forms, and material traits of a racial, religious, or
social group ; also : the characteristic features of everyday existence (as
diversions or a way of life) shared by people in a place or time C: the set of shared attitudes, values,
goals, and practices that characterizes an institution or organization D: the set of values, conventions, or
social practices associated with a particular field, activity, or societal
characteristic.[3]

        The
Cambridge Advanced Learner's Dictionary gives an abridged definition of
“culture”:

The way of life, especially the general
customs and beliefs, of a particular group of people at a particular time.[4]

        In
simple terms, culture is a cultivated set of customs, beliefs, and values of a
particular people group through and at a given time. It consists of human
knowledge, behaviors, language, ideas, arts, techniques, religions, taboos,
institutions, tools, codes, etc.[5]
Technically, social scientists and cultural anthropologists have formed a
number of definitions reflecting different schools of thought. Edward Burnett
Tylor’s Primitive Culture offered
what has become known as the classic definition, of which culture includes all
capabilities and habits acquired by man as a member of society.[6]
It is the universal human capacities and activities to categorize, codify, and
communicate their experiences empirically and symbolically. The development of
culture relies upon mankind’s ability to learn and to transfer knowledge to
succeeding generations. Though some aspects may overlap with others, it seems
that every human society has its special socio-cultural system. The formative
factors range from the resources, habitats, and the various areas of language,
customs, activities, and societal progress. The members of a society are
immensely shaped by the culture in which they live in. Their properly basic
beliefs, ideals, and value sets are either directly or indirectly influenced or
even controlled by it. These fundamental personality make-ups may in turn
reinforce one another further. Certainly one may experience more than one
culture or travel among several. Oftentimes, ethnocentrism is the determinant
in interpreting and appraising different cultures against one’s own.
Alternatively, cultural relativism is a comparative approach that stemmed from
the appreciation of other cultural distinctness. Since this is not an in-depth
analysis on culture, the various classifications and their subcultures will not
be discussed. Suffice to mention that there are many ways in which cultures can
be classified and analyzed, such as by anthropology, civilization, worldview, component
patterns, symbols, region, belief systems, religions, etc. Cultures are
affected both internally and externally. Changes take place by means of
globalization, the effects of mass media, population explosion, ecological, and
environmental modifications. Changes are always in progress. In principle, they
can come through diffusion, acculturation, acquisition, and cultural evolution.

        In
the Christian worldview, the existence of culture is the inevitable derivative
of the being of mankind. Since God created all man, culture can be viewed as
the creational providence of Yahweh (Gen. 1:27). In the economy of the Godhead,
God exists as a Triune God. The Godhead is three, God the Father, God the Word,
who is manifested to us as Jesus Christ, and God the Holy Spirit; but God is
one (Gen 1:26; Deut 6:4; Matt 28:19). There is unity within diversity, and
diversity within unity. In a similar manner, the image of God is both the male
and female human form (Gen 1:27). Men and women are different but one single
species; they are one kind but with distinct masculine and feminine qualities
(1 Pet 3:7). Hence, with the creation of the Adamic Race, a culture came to
being in the Garden of Eden. It was a perfect culture in the sense that it was
absolutely untainted by sin and imperfections. God instructed Adam and Eve to
thrive under that particular cultural environment (Gen 1:28). After sin
intruded the world, there was a drastic change to everything. This spiritual
mutation is so radical that it led to a totally different dispensational
working of God with man (Gen 3). With sin, death became the inevitable
consequence (Rom 6:23). Spiritually they died immediately, that is, separation
from God in an intimate sense (Is 59:2). Their minds were darkened and their
physical bodies are now subject to death (Gen 2:17; Eph 4:18). Furthermore, all
animals, plants, and surroundings are now in sin’s bondage, as the “whole
creation groans and labors with birth pangs together” (Rom 8:22). In a strong
sense, the fallen state of Adam and Eve can be seen as a different culture
altogether.

        In
the beginning, everything created by God was good, and humans were His crowning
creation (Gen 1). “Culture” in of itself, therefore, was good and the intention
of God, especially in the absence of sin. Since God is good, everything
ordained and made by Him must be good in its original condition (Gen 1; Ps
118). Ever since sin penetrated human civilization, culture has become a
mixture of good, neutrality, and evil. The “good” refers to the godly aspects
in accordance with God’s principles and will. The “evil” elements are areas
affected by sin and sin’s consequences that are contrary to God’s precepts. A
large portion is now neutral because in the definition of culture, something
can only be determined as good or bad relatively depending on how one interact
with the cultural constituents. For example, all forms of fine arts are good
prior to the Fall of man. After the Fall, certain types of arts can still be good
when the motivation and methodologies of the artists are pure. On the other
hand, some arts can also be bad when the artists bear impure intention and/or practice
wrong means. By “good” and “bad,” their meanings are not attached to absolute
perfection or the lack of it altogether. There are degrees of goodness and
evilness (Matt 23:23; Mark 12:40).

A good mannerism can still
remain good when carried out with the right heart attitude. A particular
cultural inclination to be hospitable is demonstrating love for all men (1 Pet
4:9). An inherently good custom may be turned into vice. For instance, a
propensity to display filial piety in some cultures is in line with God’s
command to honor one’s parents (Ex 20:12). However, when either the parents or
children abuse this customary cultural trait, what was originally good will
turn into evil. The command to respect one’s parents is still good in itself,
but the manipulation in the actual practices will make this cultural trend
anti-God. In the Gospels, Jesus specifically denounced the Pharisaical culture
of perverting the law that is essentially good. The Pharisees taught and
practiced avoidance of supporting one’s parents by way of Corban, that is, a
gift to God (Mark 7:9-13).[7]
Other cultural facets might not be inherently good or bad. For example, a
particular preference in the color red is neutral. However, when the cultural
group begins to create and worship a “god of red,” they have then committed
idolatry. The color red is still neutral, but the cultural characteristic has twisted
it to an improper representation. On the positive side, when Christians use
illustrations pertaining to red in pointing to the blood and redemptive work of
Jesus, it can take tremendous advantage of the particular cultural flavor. In
some cases, certain conventions are spiritually discordant by nature. The tradition
to pay homage to many false gods is unambiguously against the will of God (Ex
20:3-6). Nevertheless, one can still interpret this from another angle. For
those with an honest heart, the underlying impetus in worshiping counterfeit
gods could be a strong indication of leaning towards something beyond this life
with the seeking of spirituality. Hence, this cultural disposition for the
invisible realms can be utilized for spiritual good. Saul of Tarsus was a
highly devoted follower of Judaism (Gal 1:14). In his sincere effort to please
God with his own faulty understanding, his grave mistakes were attributed to
ignorance (1 Tim 1:13).

        One
important principle in the application of this biblical stance on neutral
expressions of culture is the laying aside of one’s freedom for the sake of
others within reasonable perimeters and conditions. The primary texts are
Romans chapter fourteen and First Corinthians chapters eight to ten (see
Appendix). This standard states that in the presence of people with weak faith,
those stronger in the particular area should put aside their rights so the
former will not stumble over the freedom of the latter. The principle is that
so all may be edified (Rom 14:19). The Kingdom of God
is not about customs and habits, but Christlike virtues (Rom 14:17). People
with greater faith should not despise those with weaker faith; the weak in
faith should not judge those who can exercise superior liberty (Rom 14:3).
Since there are many different areas of faith, some who has a greater faith in
a domain may find himself with weak faith in another categories of faith, and
vice versa. It is also important to know that the fundamental problem lies in
the individuals who are susceptible to being stumbled. As such, besides
promoting the law of love and conscience in these passages, Paul mentioned
first and foremost that the ultimate solution is to overcome ignorance and
internalize truth so that one may not stumble over anything (1 Cor 8:4-8). The
resolution is spiritual education through growth in faith and knowledge. The
truth is whatever is not prohibited by the Scriptures can be freely enjoyed and
even beneficial. The same rule applies to slavery. Paul never condoned slavery
but he worked with the level of human enlightenment to promote edification during
his day and culture (see Philemon). Nonetheless, the Bible on the whole teaches
that slavery is wrong and its abolishment should always be the final goal. The
balance view is that one must remember not to insist his/her rights to the
point of causing harm to the ignorant and immature; but at the same time
realize that the latter has the primary responsibility to grow out of their
weaknesses. One must also be cautioned not to abuse this principle, as it is
only valid within a certain limit. It is not a means to demand others and strip
their God-sanctioned liberty with unreasonable objections and selfish motives.
The specific boundary of what is reasonable and what is not depends on the
individual and circumstances. Paul said for the sake of the weaker Jewish
believers, he will never eat meat again, though he did state that all food is
spiritually clean and can be received with thanksgiving (1 Cor 8:13; 1 Tim 4:3). Paul’s
personal response may not be that of the other apostles. If a fellow believer
stumbles over a Christian praying with shorts, he himself is probably the one
that needs to change, and not the banning of praying with shorts on. If somehow
an individual, like Paul, can live a ascetic and highly disciplined life, he
may decide to never pray while wearing shorts, but it is only applicable to
himself and not others. In brief, the principle of love is the same, but the
practical applications vary from person to person and case to case, each must
be examined on its own merits.

        This
would have profound implications on one’s Christian worldview of cultures. In
the passages cited, the crux of the matter was the cultural conflicts between
Jewish and Gentile believers. Many of the first century Jewish Christians still
have the Mosaic Law and their traditions deeply ingressed in their minds. To
them, these pre-Christ activities and ceremonies were still spiritually
effective or even necessary. Paul exhorts truth to set them free, that is, they
no longer need to keep these dietary and festive codes because the
redemptive work of Christ has been completed (Col 2:16-17). To the Gentiles,
Paul advocated the law of love over argumentation in those particular
incidents. This Scriptural equilibrium is the biblical view on culture. In
short, the Bible’s absolute precepts are to be obeyed universally across all
ages, peoples, and cultures. The neutral elements are to be interacted with
discernment, love, and truth.

Another relevant issue
dealing with the neutrality of culture in the Bible is its place in a
believer’s life and ministry. The best approach to building relationships,
which is crucial in discipleship and evangelism, is to adopt and use one’s
culture as the means. It goes without saying that this strategy is not
inclusive of the immoral features of the civilization, but those that are
affirmative to biblical values and those that are neither good nor bad in
themselves. Both Jesus and the early Church flowed with the culture of their
time to propagate the Gospel. The results were stunning and powerful. Jesus
lived under the Law in His earthly life and ministry prior to the resurrection.
Though He had knowledge of Old Testament Hebrew, He used the common Aramaic
language and adopted the Galilean way of life. He was so acculturated that many
familiar with Him in His hometown Nazareth
took Him to be a commoner (Mark 6:3). Surely Jesus was not into the sinful
beliefs and behaviors of Nazareth,
but He definitely lived a complete human life, as well as divine, that operated
under the culture of His upbringing. The early Church carried out ministry the
same way as her Lord. Christ’s disciples spoke against societal iniquities but
employed cultural characteristics to promote the Gospel. Even with negative
cultural trends, they worked something good out with wisdom. For example, when
Paul’s heart was overtaken by the numerous idols he saw in Athens, he made use of their wayward
religious culture to bring forth an opportunity for a Gospel encounter (Acts
17). In the riot at Ephesus,
the disciples were declared innocent because they were not blasphemers of the
city’s idols (Acts 19:37). It is never a Christian thing to condemn. There is a
fine line between the declaration of truth and the indignant condemnation
coming out of one’s pride.

The basic rationale that
cultural familiarity is intensely conducive to Christian life and service is
that it is the bridge in which God’s love and truth can be effectively
articulated and received. Every culture has its unique way of perceiving
spiritual concepts and relating to them. The Gospel is good and holy, but if it
is not lived out and shared in a way that people can identify and understand,
they will never come to a full revelation of true Christianity. For instance,
the word “love” probably carries a variety of different connotations to people
in a postmodern age today. Some may think it means “sex,” while others may
connect it with “material provisions,” or the like. On an individual basis,
one’s own personal background will affect his/her comprehension of any truth.
Therefore, the most effectual strategy is to know the cultural and personal
expressions in which people can easily identify with and build from there. Love
still transcends all understanding and methods (1 Cor 12:31), but the better
and wider the conduit, the more powerful the influence.

        As
argued thus far, human cultures can profit much when they are directed in the
right path. All cultures, however, do have their pitfalls. Some of them are
clear-cut, some are more difficult to recognize. No culture is entirely free
from the sway of sin ever since the Fall (Rom 3:23). There are different ways
in which the dark forces of sin are reflected upon beliefs and traditions. Some
of the prevalent vices include the worship of mammon, materialistic mindset,
egotism, normalizing of abortion and homosexuality, acceptance of slavery,
abuses of women and children, violence, terrorism, etc. It is of paramount
importance to note that the degree of evilness is not necessarily directly
proportional to the external prominence of sinful acts. The hidden sins of the
heart and mind can be equally, if not more, wicked in the sight of the Lord,
inasmuch as God looks at the heart and not just the acted behaviors alone (1
Sam 16:7). The most severe judgment pronounced by Jesus was reserved for the
top religious leaders of His days—the Pharisees, scribes, Sadducees, and chief
priests—and not the tax collectors and prostitutes (Matt 23). Though they seem
to be deeply religious, their hearts were filled with outrageous crimes of
pride, hypocrisy, love of money, selfishness, and many other grossly immoral depravities.
It would not be a surprise if Jesus makes the same comment that the greatest
sins are not just among the non-believing sector, but also, if not more,
resident with those who purport to know and represent Him. Irrespective of
whether sin is cloaked with outright anti-religious or intensely religious
garment, one must be very careful to guard against the subtleties of
worldliness in any culture. The measurement of worldliness lies in one’s
internal value system reflected through his/her intent, thoughts, speech, and actions
in the love of the Father and people (2 Cor 10:4; 1 John 2:15; 4:19-21). One
simply cannot love the world and God at the same time (Matt 6:24).

The Christian worldview
sees the concept of culture in God’s providence and creation of the world and
mankind. Throughout the history of the Adamic civilization, countless diverse
cultures have developed. Some of the major transition points are the Fall of
man, the Deluge, the confusion of language from the Tower of Babel,
and the First Advent of Jesus Christ and the birth of the Church. Through
Scriptural revelation, we understand all cultures since the Fall are affected
by sin. Most cultures, therefore, usually contain a mixture of truth and error.
A large percentage of the attitudes and social forms are neutral in and of
themselves, but they can become either positive or negative depending on how
one appropriates these customs and beliefs. The Bible provides two key
principles to administer such neutrality. The first is the law of love which
gives up one’s legitimate rights and privileges for the sake of the spiritually
young under qualified conditions. The second is the law of cultural identification
in interpersonal relationships and Christian service. On the defensive side,
the children of light are called to be different from the worldly system that
is under the influence of the Devil, who is the “god of this age” (2 Cor 4:4).[8]
The beloved apostle John urges believers to overcome the love of the world by
cultivating the love for the Father in faith (1 John 2:15; 5:4). Therefore,
true spirituality is not the accumulation of religious knowledge or external
acts by themselves, but the transformation of our beings to Christlikeness (Rom
8:29; 2 Cor 3:18). One can be like the Pharisees in Jesus’ time who are defined
by outward religiosity but are corrupt inside (Matt 23:27). In fact, these are
the most unspiritual people even more than the heathens and so-called sinners
of the world (Matt 23). They have succumbed to worldliness in the name of the
Yahwehistic religion. On the other hand, the dangers of secularism are always
there to lure people away from godliness. It uses the age-old means of mammon,
power, fame, materialism, and individualism to deceive and trap in the name of
harmless culture. Both of these Pharisaic and secular spirits are still at work
in the contemporary world today. Christians need to rely on the grace of God to
discern and prevail over them. The promise of victory may not always be easily
realized, but the Word of God is sure and true. The reward will be worthwhile
and much greater than anything this world can offer.

        We can summarize the
Scriptural teaching on culture with the words of the Lord Jesus Christ. He has
commissioned His disciples to remain and interact with the present world and
culture so they could be the salt and light of the earth (Matt 5:13). They are
to reflect the light of Christ in them as a testimony of the Father (Matt
5:16). They are to be filled with the Holy Spirit to be powerful witnesses of
the Lord and His glorious Gospel (Acts 1:8). At the same time, believers are
called to not be conformed to this world, but be conformed to the image of
Jesus Christ while on this grand task (Rom 8:29; 12:2). The children of God
should be so different from the world that the world does not recognize them as
their own (1 John 3:1). This holy calling and mandate require divine
enablement. Christians are appointed to be in the world but not of the world.
Thus, the biblical worldview of culture is to exercise keen spiritual
discernment and wisdom to distinguish between the meat and the bones. Be
uncompromising resolute in shunning the evil, but make tremendous use of it for
the Kingdom of God and enjoy it to the utmost as the gift of the Father (Luke
15:22-24; James 1:17).

“I do
not pray that You should take them out of the world, but that You should keep
them from the evil one” (John 17:15).

“If you were of the
world, the world would love its own. Yet because you are not of the world, but
I chose you out of the world, therefore the world hates you” (John 15:19).