As part of his Doctor of Ministry (DMin) inÂ Ministry to Emerging GenerationsÂ (Gordon-Conwell Theological Seminary), Tom’s written a number of book responses and given several short presentations (personal and group). In this series he not only “shares the wealth,” but also looks forward to your feedback as he refines his project: An argument for vocational discernment for graduate studies in the context of InterVarsity Christian Fellowship (Stay tuned to learn more!). Earlier posts on the program: Ministry to Emerging Generations and The Big Picture of Ministry to Emerging Generations.
Christ and Culture
Richard Niebuhrâ€™s Christ and Culture (HarperSanFrancisco, 1996) is a 20th century classic built upon a series of lectures at Austin Presbyterian Theological Seminary (1949). In â€œAcknowledgements,â€ Niebuhr shares, â€œIf I think of my essay as an effort to correct Troeltschâ€™s analyses of the encounters of church and world it is mostly because I try to understand this historical relativism in the light of theological and theo-centric relativismâ€ (xii). In James M. Gustafsonâ€™s â€œPreface: An Appreciative Interpretation,â€ one reads critiques and affirmations of Christ and Culture. Does one side with critics such as Evangelical historian George Marsden who finds Niebuhrâ€™s categories â€œsimply not historically adequateâ€ and his definition of culture, i.e., â€œanything people do together,â€ insufficient (xxii)? Or advocates such as Yale theologian James M. Gustafson who declare ideal types to be â€œheuristic devices to enable readers to understand materials and issues to which they referâ€ (xxvi)?
As Gustafson explores in his preface, Niebuhrâ€™s five Christ and Culture categories continue to make sense to the larger public:
- Christ Against Culture,
- Christ of Culture,
- Christ Above Culture,
- Christ and Culture in Paradox, and
- Christ the Transformer of Culture.
Christ and Cultureâ€™s ideal-typical method offers a platform to begin a conversation about â€œThe Enduring Problemâ€ regarding â€œthe relations of Christianity and civilizationâ€ (1). The inclusion of Niebuhrâ€™s Types of Christian Ethics (1942) provides a beneficial introduction to the ideal-typical method and summary of his direction. With regard to Christ and Culture itself, as a campus minister with InterVarsity Christian Fellowship I embrace an Evangelical conversionist approach of Christ the Transformer of Culture. Yes, I have hosted and enjoy interacting with Andy Crouch, executive editor of Christianity Today, who served with InterVarsity and now writes pieces such as Culture Making: Recovering our Creative Calling, Playing God: Redeeming the Gift of Power,Â and Strong and Weak: Embracing a Life of Love, Risk and True FlourishingÂ for InterVarsity Press. But this is not easy in Lancaster County, PA, an Anabaptist center of Christ Against Culture.
Giving it further thought, I acknowledge that some of my culture making optimism has declined.Â I wonder if despite my attraction to the Gospel of Johnâ€™s emphasis on the incarnation of the Word (198) and the Augustinian Creation-Fall-Regeneration paradigm (208), the dualism of Christ and Culture in Paradox attracts me. Am I allured to Manichaean Christianity informed by childhood longing to enter the Star Wars paradigm? Maybe, but more relevantly I wrestle with the paradox of law and grace, divine wrath and mercy (157). In digging into the complexity of Lutherâ€™s position, Marsdenâ€™s historical critique applies (170-180), â€œMartin Luther is most representative of the type, though he like Paul is too complex to permit neat identification of an historic individual with a stylized patternâ€ (170). We also find Niebuhr equivocating on Augustine (169).
Do I find myself bouncing between the various positions? No, despite the sincerity of the Christ Against Culture positionâ€”with much admiration for elements of the Anabaptist tradition including in my wifeâ€™s familyâ€”and my familyâ€™s Christ for Culture tradition, I find these positions too simple. As for Christ Above Culture, I am drawn to the synthesis form, but resist it due to my concern regarding â€œthe radical evil present in all human workâ€ (148). Christâ€™s transformative work is present and primary, even if at times one falls back on it being paradoxical. So, despite the definitions being stretched, I find myself appreciating the overall starting framework offered by Niebuhr in Christ and Culture. Furthermore, for the most part I land in an â€œEvangelicalâ€ form of Christ the Transformer of Culture, e.g., Andy Crouch and Os Guinness as heirs to Augustine and Calvin instead of F.D. Maurice, with a passion to continue in this direction as part of the Kingdom of God guided by the love of God and neighbor framed in a biblical theology as offered by D.A. Carson in Christ & Culture Revisited (Grand Rapids, MI: Eerdmans, 2012). Stay tuned. . . .
To God be the glory!
About the author:
Tom enjoys daily conversations regarding living out the Biblical Story with his wife Theresa and their four girls, around the block, at Elizabethtown Brethren in Christ Church (where he teaches adult electives and co-leads a small group), among healthcare professionals as the Northeast Regional Director for the Christian Medical & Dental Associations (CMDA), and in higher ed as a volunteer with the Emerging Scholars Network (ESN). For a number of years, the Christian Medical Society / CMDA at Penn State College of Medicine was the hub of his ministry with CMDA. Note: Tom served with InterVarsity Christian Fellowship / USA for 20+ years, including 6+ years as the Associate Director of ESN. He has written for the ESN blog from its launch in August 2008. He has studied Biology (B.S.), Higher Education (M.A.), Spiritual Direction (Certificate), Spiritual Formation (M.A.R.), Ministry to Emerging Generations (D.Min.). To God be the glory!