I recently discovered this quote from Tozer that I think is priceless. What do you think he is saying?
“It will cost something to walk slow in the parade of the ages, while excited men of time rush about confusing motion with progress. But it will pay in the long run and the true Christian is not much interested in anything short of that.”
H. Richard Niebuhr set the bar for modern conversations about Christ and culture and, more particularly, what is to be done about what he called “the enduring problem” of human culture. This series is an attempt to facilitate dialogue about the enduring problem using Niebuhr’s work Christ and Culture as a foundation. The reader is invited to read Niebuhr’s book and join this conversation.
In the paragraphs and series installments to follow, I will attempt to capture the essence of what Niebuhr is saying and in the process add my own insights. I will make every effort to clearly delineate between Niebuhr’s voice and my far less significant one.
Simply put, the study of ethics concerns itself with the human pursuit of “the good.”1 It deals with questions having to do with how people should behave and asks, “What is the good life for man?”2 The subject and study of Christ and culture is the study of ethics, though not simply Christian ethics, limited only to those who profess Christ, but rather an ethics that speaks of Christ intersecting with culture; a theory of ethics that envisions culture as Christ would order it.
Admittedly, some have expressed animosity towards the idea of Christian ethics for at least a couple of reasons. First, the many examples where atrocities have been committed in the name of Christianity such as “[the] crusades, the Inquisition, the conquest of the Americas, religious wars, the Galileo affair, defences of slavery and patriarchy.”3 Second, because Christians are perceived as not caring about the natural world and the common interests of mankind. In fact, some would say “Jesus imperils culture.”4 An ethics of Christ and culture wants to decisively address the questions that arise in the human pursuit of “the good.” It wants to define what “the good life” is for humanity.
The “Enduring Problem”
Niebuhr referred to the problem of human culture as the “enduring problem.”5 And while the Church, as representatives of Christ, would like to lead the culture, there are several reasons according to Niebuhr why the culture is suspicious of an ethics of Christ and culture.
First, he reported that the culture perceives that “Christians are animated by a contempt for present existence and by confidence in immortality.”6
It is not an attitude which can be ascribed to defective discipleship while the Master is exculpated, since his statements about anxiety for food and drink . . . the unimportance of treasures on earth . . . the fear of those who can take away life [see Matthew 6; 10:28] . . . as well as his [Jesus’] rejection in life and death of temporal power [Matthew 4]” all point to Jesus as the source of His followers’ convictions . . . .It is a baffling attitude, because it mates what seems like contempt for present existence with great concern for existing men, because it is not frightened by the prospect of doom on all man’s works, because it is not despairing but confident. Christianity seems to threaten culture at this point not because it prophecies that of all human achievements not one stone will be left on another but because Christ enables men to regard this disaster with a certain equanimity, directs their hopes toward another world, and so seems to deprive them of motivation to engage in the ceaseless labor of conserving a massive but insecure social heritage.
The second reason, according to Niebuhr, for cultural contempt towards an ethics of Christ and culture is the accusation that Jesus
“induces men to rely on the grace of God instead of summoning them to human achievement. What would have happened to the Romans, asks Celsus in effect, if they had followed the command to trust in God alone? Would they not have been left like the Jews, without a patch of ground to call their own, and would they not have been hunted down as criminals, like the Christians?”7
This approach to life flies in the face of an ethics that relies on human effort.
The third reason given by Niebuhr is that “Christ and his church . . . are intolerant.”Niebuhr prophetically describes this accusation as “the disapproval with which unbelief meets conviction.” The problem in Rome was not that Christians worshiped
a new God in Jesus Christ, but that they claimed to possess an exclusive divine knowledge and would not bow to Caesar when it was required. Niebuhr wrote:
“The Christ who will not worship Satan to gain the world’s kingdoms is followed by Christians who will worship only Christ in unity with the Lord whom he serves. And this is intolerable to all defenders of society who are content that many gods should be worshiped if only Democracy or America or Germany or the Empire receives its due, religious homage [today read: the Church yielding to the state in our present milieu of separation between Church and state.]”
Niebuhr mentions other aspects of Christianity that are abhorrent to the culture: Christ’s view of forgiveness, the requirements found in the Sermon on the Mount, the exaltation of the lowly, and the “unavailability of Christ’s wisdom to the wise and prudent, its attainability by the simple and by babes.”
In the end, the problem is between the two authoritative poles of Christ and culture and that Christians appeal to and follow Christ’s authority and want others to as well. Indeed, Jesus imperils culture.
1 Dr. Stephen Long, Christian Ethics: A Very Short Introduction (Oxford University Press, 2010).
2 Popkin, Stroll, Philosophy Made Simple (New York: Three Rivers Press, 1993).