Part 1: Introduction | Part 2: Flexible Evangelism | Part 3: Drawing the Line 1 | Part 4: Drawing the Line 2  

When we’re considering how to adapt to a different culture in our gospel outreach, it’s helpful to consider how the early church approached the same question. In an earlier post we noted that the church did indeed wrestle with cultural differences, but for many of those conflicts we don’t have much information about how they resolved them. 

An exception is the question of meat offered to idols, discussed in 1Corinthians 8-10 particularly, and perhaps, to a lesser extent, in Romans 14. When asked the simple question, “Is it permitted to eat such meat?” (1Co 8.1), Paul gives a fairly complex answer—and in the process he reminds us of the basis on which we make these decisions. I‘ve written on this passage elsewhere, but it’s worth summarizing some of the salient points here. 

First, Paul begins by answering a question that they didn’t ask. He says that the goal is not knowledge, but love (1Co 8.1-2). I don’t think I’m reading too much into his observation when I say that in our approach to different cultures, we should not assume that we have all the answers; rather, we should act in the best interests of those we’re approaching. 

Then Paul turns to how to apply that general principle to this specific question. Even if your view is demonstrably correct (1Co 8.4-6), the best interests of the other person are served when you consider his cultural background and adapt to it (1Co 8.7). 

Now, I hasten to add that this adaptation cannot violate the principles of truth and of loyalty to God and his Word. If the matter does not violate such things, then the believer is free to adapt, even to give up his own rights—or culturally based sensibilities—for the sake of the other’s eventual spiritual well-being (1Co 9). But he may not adapt to the new culture in ways that constitute false worship (1Co 10.1-22). And, perhaps surprisingly, he ought to prefer acting rudely in a given cultural situation than undercutting the spiritual health of fellow believers (1Co 10.23-30). 

The overarching principle, he says, is the glory of God (1Co 10.31). 

Now for some application of these principles. Suppose you’re working in a culture with a dominant religious tradition that is false. You may not know whether a given cultural element—say, a common funeral tradition or holiday custom—is meaningfully tied to that false religion. You’re going to have to ask for wisdom from believers in that culture and to respect their judgment; you’re going to have to place more value on their opinions than on your own. 

Some years ago, while I was teaching in Mexico, my host took me to lunch at a fancier-than-usual taco restaurant. As we entered, the greeter asked if we would like to sit in the mariachi section or non-mariachi. My host, an American, immediately said, “Non-mariachi, please.” As we sat down, I said, “I’d have preferred to sit in the mariachi section.” He replied, “For the believers here, mariachi has cultural connotations that are unhealthy, and they won’t associate with it.” 

I picked up a little wisdom that day. Respect the opinions of those who know about the culture; tourists are notoriously unwise in their interactions, because they’re simply ignorant, even when well-meaning. 

In general, it’s unwise to embrace all of a culture’s elements without doing some research. I would agree, as would pretty much everybody else, that Hudson Taylor was justified in wearing Chinese clothing and growing his hair into the queue typical of the culture. But that decision was considered and informed by his understanding of the culture. Praying to one’s ancestors, however, is quite another matter.  

After Taylor, Gladys Aylward argued that the cultural practice of foot binding had to stop. And with influence from her and other Christian missionaries, the practice came to an end. As far as I’m aware, the practice did not involve devotion to some false religion, but it certainly violated the Christian principle of loving one’s neighbor. 

Sometimes you embrace the culture. But you do not endorse its every practice; the gospel is not enhanced by mere grooviness. And the distinction must be based on careful thought and objective truth. 

Next time: The Big Idea. 

Photo by Joseph Grazone on Unsplash

Part 1: Introduction | Part 2: Flexible Evangelism 

In what ways can we accommodate a culture in evangelistic efforts, and in what ways can we not? How do we know? Where do we draw the line? 

This is not just a matter of personal taste: “I don’t like that” or “That makes me uncomfortable” or “That offends me.” And it’s not just a matter of whether a cultural practice seems strange to us. It’s the very nature of cross-cultural work that practices will seem strange until you know why those practices exist—and perhaps after you know as well. 

As always, we Christians take our directions from the Scripture, because it is the Word of God, inerrant and authoritative. Does the Bible have anything to say about how we interact with our culture? 

You bet it does. While it begins with a clear affirmation that all humans are created in the image of God (Ge 1.26-27), it also affirms that all humans have sinned (Ro 3.23). As a result, when sinners form cultures, those cultures reflect the brokenness that sin invariably brings. 

Some cultures may seem more “broken” to us than others, but I suspect that much of that sense springs from our bias toward our own culture. Some cultures require very little clothing; some are in constant warfare with neighboring tribes; some are tyrannical and abusive. But our culture is broken too, given over to the pursuit of wealth and power, worshiping at the false altar of entertainment, and in constant warfare with neighboring political tribes. 

The Bible doesn’t use the word “culture” except in the more paraphrastic versions such as The Message and the Passion Translation. (The King James uses it in the Apocrypha, in 2 Esdras 8.6, but in a different sense.) But there is a word in the Bible that closely parallels the concept. The Bible speaks often of “the world,” and some of those uses mean something pretty close to “culture.” But the biblical sense is uniformly evil, whereas today “culture” includes many things that are not evil at all. But the Scripture does identify some things to avoid in “the world” (1J 2.15-17): 

• The lust of the flesh 
• The lust of the eyes 
• The pride of life 

When a culture embodies or embraces these things, we evangelists cannot adopt them as a vehicle for spreading the gospel. 

The Lust of the Flesh 

When we hear this expression, we tend to think of sexual lust—probably because our own culture is pervasively pornographic. And yes, the incitation of sexual desire outside of marriage is evil, not something we can endorse or accommodate. 

But “the flesh” includes more than just sexual matters. “Lust of the flesh” includes anything that caters to sinful physical desires. 

• Gluttony is such a lust—and I’ve been in other cultures where their single observation about us Americans is that we all eat too much. 

• Laziness—the desire for an unjustified amount of rest—is also catering to an inappropriate physical desire. I suppose that would include not just lying in bed all day, but overdosing on entertainment or scrolling on social media for hours. 

A clue, I think, is that if you can’t stop it, then it’s out of control. 

Next time, we’ll finish the list and attempt to draw out some governing principles. 

Photo by Joseph Grazone on Unsplash