The Christian and Culture

Here are some interesting comments by D. A. Carson on the gospel and culture in ‘A model of Christian maturity-An exposition of 2 Corinthians 10-13’ on pages 50 and 51. While no one is with out a culture, any one who claims Jesus is their Lord will find that their faith must have a decisive say in what cultural practices and norms they will encourage or avoid, promote or challenge:

“Paul recognized that the gospel itself is non-negotiable…The gospel will purify and transform any culture; or, more accurately, the gospel will purify and transform the people from any cultural heritage who bow unreservedly to Jesus Christ. By this means it will modify or eliminate many of the culturally transmitted values of those new Christians; and they in turn may in some measure influence their culture and society as salt exerts its influence on food (cf. Matt 5:13). But there will always be some who are controlled by a lightly “Christianized” version of their own culture: i.e., their controlling values spring from the inherited culture, even when such values are deeply pagan and not Christian. Christian language may be there; yet the control lies, not with the gospel, but with the pervasive values of the surrounding society and heritage. At that point Paul is inflexible.”

When we look at Zambian society, we see a lot of this. People use Christianity for a good public name but have no problem with using witchcraft, recommending abortion, or divorce for any reason. Christianity to them is just a “spice” in their life, that they can take in the areas of life where there is no clash, no conflict of public opinion or personal taste. It is religion in the back pocket, but definitely not one where there is a servant-master relationship with the King of kings.

Carson goes on to say, “As far as Christians are concerned, wherever there is a clash between a cherished inherited culture and the gospel of Jesus Christ, it is the former that must give way and accept modification and transformation. Failure at this point calls in question one’s allegiance to the gospel.”

He adds even stronger terms by saying “unreserved commitment to the priorities of the inherited culture, with select elements of Christianity being merely tacked on brings with it Paul’s inevitable conclusion that the Jesus being preached is “another Jesus”, the gospel being proclaimed is a “different gospel,” and those who proclaim such an Evangel are “deceitful workmen masquerading as apostles of Christ” (2 Cor. 11:4, 13). Moreover, those Corinthians who show themselves to be sympathetic to this non-Christian orientation of values must at very least examine themselves again to see if they really are in the faith (13:5).”

This also has value for the debate on Zambia as a Christian nation. Is Christianity a controlling influence in society or is it being used as a status label? Is Christianity affecting our culture, or is have we given the social norms and taboos a diplomatic status where the demands of the Bible are concerned? The gospel must mould culture. Where gospel does not challenge and improve practice, perhaps the gospel influence is not as pervasive as many claim. The whole lump of dough must be leavened!