In recent years, there has been a lot of discussion around the subject of transformation - both personal and corporate. Great excitement has gripped the hearts of intercessors who want to help find God-honoring solutions to the systemic socio-economic, educational, and governmental ills facing the nations of the world, in essence to see the will of God done on Earth as Jesus taught us. When fielding the questions surrounding the ideas of transformation we might ask ourselves “Transforming from what to what.” Some might focus on the idea of a kingdom culture - whatever that is? These notions and theological perspectives are not new. These kind of perspectives were introduced into the Christian Church by Augustine of Hippo, late in the 5th century, in his book, “The City Of God Against The Pagans.” The book was in response to allegations that Christianity brought about the decline of Rome. The book presents human history as a conflict between what Augustine calls the Earthly City (often colloquially referred to as the City of Man) and the City of God, a conflict that is destined to end in victory for the latter. The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the eternal truths of God, now revealed fully in the Christian faith. Augustine’s thesis depicts the history of the world as universal warfare between God and the Devil. Sound Familiar? This metaphysical war is not limited by time but only by geography on Earth. In this war, God moves (by divine intervention/Providence) those governments, political /ideological movements and military forces aligned (or aligned the most) with the Catholic Church (the City of God) in order to oppose by all means—including military—those governments, political/ideological movements and military forces aligned (or aligned the most) with the Devil (the City of Devil). Sounds very American to me! Is this the task Jesus called us to do? Exactly what is the nature of the great commission and its relationship to human culture? Was Augustine right in his assessments or preaching a heretical gospel? What is the role of the Elect of God and sinful paganism? 
In Matthew 28:18-20 Jesus commanded his disciples to go make disciples throughout the nations. He continued by instructing them that they were to “teach them to observe whatsoever I commanded you to do.” This command was given to a group of devoted Jewish followers of Jesus. They were raised in a Jewish culture, spoke Hebrew or Aramaic, celebrated the four feastal holidays in Jewish culture - Passover, Pentecost, Tabernacles, and Hanukkah. Together their calling was to bring the gospel to the gentile nations which led to a major dilemma in the early church. Were these early church members called to bring a gospel that included all the cultural values and practices of Judaism? Or, were they called to just share the gospel and allow the gentile nations embrace it without the imposition of Orthodox Jewish faith and practice? After all this is what the great contention in Acts 15:39? The question posed at the first Great Council of the early church was, “What does our own religious traditions and cultural worldview have to do with the task of making disciples?”
In Acts 10:9-16 The Apostle Peter is presented a challenge to move beyond the boundaries of his own adherence to the Jewish customs of his day. During the preparation of a meal, being hungry and waiting for his meal he goes to a rooftop where he has a vision. The vision was a “sheet coming down with various unclean animals” that were forbidden to eat under levitical law. God speaks clearly to Peter and tells him to rise up, kill, and eat the forbidden animals. Peter immediately begins protesting and stating that he was a good Orthodox Jewish man and only adhered to the requirements of “eating clean animals” outlined in the Law of Moses. The vision and purpose of the sheet of unclean animals - given to Peter was to prepare him to begin a work among the Gentiles. He essentially was being commanded to “eat the food of the people that God sending him to bring the Gospel.” The first place he was being sent to was to Italy. What a great culture to be sent to. Roman culture was familiar to him. He would understand their food, their values, perspectives, and culture. But, as we continue to read this passage we find Peter having a great deal of difficulty accepting a calling to embrace eating at a table full of food he has never tried and with people he was taught to overthrow - not disciple. After all they were the ones, who like Babylon, overthrew Israel, subjugated his nation, and dominated Jewish day to day living all his life. Being sent to Cornelius, a Roman Centurion, had to be one of the most difficult challenges given to him up to this time that he faced. This assignment challenged everything Jewish within him. Even later, (See Galatians 2:11-21) we find Peter still struggling with his Orthodox Jewish Traditions as he works with these early gentile believers.
Another amazing passage to review for those who love exploring notions of “Christ and Culture” is found in Acts 17. The Apostle Paul, unlike the young Galilean Peter, was born and raised in a south coastal city of Modern day Turkey called Tarsus. Tarsus was one of the most influential cities of Grecian thought, influence, and customs during the reign of Alexander The Great. He was born into a very devout Jewish family from the Tribe Of Benjamin. Paul was fluent in Koine Greek, a Greek tongue commonly spoken in his native city of Tarsus, as well as being fluent in Classical Greek, which indicated that he had been exposed to Greek learning at the university level. "His mastery of the Greek literary technique of the diatribe and his occasional citation of Greek authors (Aratus in Acts 17:18; Meander in 1 Cor. 15:23; Epimenides in Tit 1:1) are considered by some as evidence that he frequented and was a learned scholar in the Hellenistic schools of rhetoric. It is even possible to find phrases in Paul's teaching which could be taken to support Stoic doctrine; for example the statement that "all things were created through Him and for Him. He is before all things, and in Him all things hold together " (Colossians 1:16-17)....Paul's letters also often reflect Stoic terminology - as when he describes morality in terms of what is "fitting" or "not fitting" (Colossians 3:18; Ephesians 5:3-4). No doubt Paul would know and sympathize with many Stoic ideals.
However, even though Paul was fluent in Greek thought as he was, he described himself a radical Pharisee who was fanatical for keeping the traditions of his ancestors (See Gal. 1:13-14). Paul’s education in Judaism was under Gamaliel, one of the premier teachers of the law in the first century. Gamaliel was himself a Pharisee in the tradition of the Hillel. Hillel, although born in Babylon, moved to Jerusalem later in his life and became one Israel’s greatest spiritual leaders during the time of Herod. He was known for his proselytizing by “bringing men to the law” which explains both Gamaliel and later Paul’s perspective within Judaism. With respect to Greek culture and thought, Hillel was more open to Hellenism and more cooperation with the Romans which seems to fit within the perspective of Paul’s approach in Acts 17. Paul, does not find it difficult to share the gospel with the Gentiles as much as Peter does even though both men were raised in Jewish Orthodoxy. After reviewing these perspectives of both men, in my mind this presents to us the “enduring problem” that the church has had in presenting the gospel down through the centuries; “What is the relationship of the Christian faith and civilization?”
Yale Divinity School Professor, H. Richard Niebuhr in his Classic book, “Christ and Culture” (Published 1951) introduces and interacts with five views held by the church in its view of mission and response to culture:
Christ against Culture. For the exclusive Christian, history is the story of a rising church or Christian culture and a dying pagan civilization.
Christ of Culture. For the cultural Christian, history is the story of the Spirit’s encounter with nature.
Christ above Culture. For the synthesist, history is a period of preparation under law, reason, gospel, and church for an ultimate communion of the soul with God.
Christ and Culture in Paradox. For the dualist, history is the time of struggle between faith and unbelief, a period between the giving of the promise of life and its fulfillment.
Christ Transforming Culture. For the conversionist, history is the story of God’s mighty deeds and humanity’s response to them. Conversionists live somewhat less “between the times” and somewhat more in the divine “now” than do the followers listed above. Eternity, to the conversionist, focuses less on the action of God before time or life with God after time, and more on the presence of God in time. Hence the conversionist is more concerned with the divine possibility of a present renewal than with conservation of what has been given in creation or preparing for what will be given in a final redemption.
When reading passages in the Hebrew scripture like, Daniel 1:3-21, I often find myself again asking, “What gospel am I preaching when God calls me to go to a nation whose culture is a mystery to me?” Has God called me just to make disciples with people who I am comfortable with? God forbid that I go to anyone with an appetite for Mc Donalds in a nation like China or a need to “Starbuck” a church in Cuba! What gospel are we really preaching?
No comments:
Post a Comment