Destruction of culture

Now, none of this is aimed at the outer trappings of culture, which is what is usually in view when talking about the “destruction” of culture. No, Christianity aims somewhere much deeper. These deep-seated beliefs, however, and core world-view, must find expression in the surface practices of culture – and not just religious ritual or the re-enactment of primal myth. Social networks, business practices, education, family structure, attitudes towards outsiders, ways of addressing cultural deviance… the list could go on. All that we do is informed by world-view and deeply held convictions, values and beliefs. It is simply impossible for Christianity in its missionary expression to engage with a culture that currently does not hold to the Christian faith without seeking a deep and powerful transformation. Call it destruction if you will. But to aim at anything less is not, in essence, Christian mission at all.

 

The Acts of the Apostles indicates that the mission which was directed first to Israel and then to the Gentiles develops on many levels. First and foremost, there is the group of the Twelve which as a single body, led by Peter, proclaims the Good News. Then there is the community of believers, which in its way of life and its activity bears witness to the Lord and converts the Gentiles (cf. Acts 2:46-47). Then there are the special envoys sent out to proclaim the Gospel. Thus the Christian community at Antioch sends its members forth on mission; having fasted, prayed and celebrated the Eucharist, the community recognizes that the Spirit has chosen Paul and Barnabas to be "sent forth" (cf. Acts 13:1-4). In its origins, then, mission is seen as a community commitment, a responsibility of the local church, which needs "missionaries" in order to push forward toward new frontiers. Side by side with those who had been sent forth, there were also others, who bore spontaneous witness to the newness which had transformed their lives, and who subsequently provided a link between the emerging communities and the Apostolic Church.

We expect the fact that the world which loves sin would seek to justify its evil action and silence the opponents thereof (Jn. 3:19-20; 7:1, 7; 15:18-21). Isaiah pronounced, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness" (Isa. 5:18-23 cf. Ezek.15:22-23). The wisdom writer of old noted God's condemnation of those who would justify evil and tolerate its continuance (Prov. 17:15; 18:15; 24:24). Solomon later notes the response characteristic of the one set for the defense of truth:

They that forsake the law praise the wicked; but such as keep the law contend with them (Prov. 28:4).

So what is the good news of the gospel? How might we boil down Christianity to its most core message?

This is why the Church's mission derives not only from the Lord's mandate but also from the profound demands of God's life within us. Those who are incorporated in the Church ought to sense their privilege and for that very reason their greater obligation of bearing witness to the faith and to the Christian life as a service to their brothers and sisters and as a fitting response to God. They should be ever mindful that "they owe their distinguished status not to their own merits but to Christ's special grace; and if they fail to respond to this grace in thought, word and deed, not only will they not be saved, they will be judged more severely.