Avoiding Confrontation in Cultural Critique and Evangelism
Christian thought on cultural critique and evangelism often emphasizes the importance of avoiding unnecessary confrontation, particularly when it stems from uncharitable motives or leads to division rather than edification. This perspective is rooted in various biblical admonitions against strife and foolish disputes.
The apostle Paul, for instance, advises Titus to "shun foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain" (Titus 3:9) [1]. This counsel suggests that not all questions or debates are beneficial; some merely distract from useful knowledge and God's glory [1]. Similarly, Paul warns against "bitter envying and strife" (James 3:14), indicating that even in defending religious truth, an unkind or contemptuous spirit undermines the effort and constitutes a "lie against the truth" [3]. Adam Clarke, commenting on this passage, urges those engaged in polemic divinity to consider this deeply, advocating for calmness in argument [3].
The goal of Christian interaction, even in disagreement, should be to promote peace and mutual edification. Paul encourages believers to "follow after the things which make for peace, and things wherewith one may edify another" (Romans 14:19). This means actively working towards unanimity and promoting religious knowledge and piety, rather than becoming stumbling blocks for others [6]. This principle applies to various areas, including disputes over practices like dietary laws or festival observances, where contention can overshadow the pursuit of spiritual growth [6].
While avoiding confrontation, Christians are still called to discern truth and engage with the world thoughtfully. John Calvin, in his commentary on Philippians, advises a middle path between rashly embracing errors and condemning everything without examination [2]. He suggests that believers should exercise judgment before accepting something as undoubted truth, showing respect for the name of God by not despising prophecy but testing all things [2]. This balance involves being watchful and discerning, as highlighted in 2 Timothy 4:5, which calls for enduring afflictions and doing the work of an evangelist, which is to "Preach Christ crucified for the sins of the whole world" [7]. This work, while potentially encountering opposition, is distinct from engaging in "foolish and unlearned questions" that "gender strifes" (2 Timothy 2:23).
The emphasis on avoiding strife extends to internal spiritual disciplines as well. The gospel calls for a transformation of both the higher and lower powers of the soul, supporting the dominion of reason and conscience over appetite and passion [5]. This includes mortifying "anger, wrath, malice," which are seen as contrary to the gospel's design and possess significant malignity, even if they are considered "more spiritual wickedness" than grosser impurities [5]. Such internal peace and self-control are foundational for engaging with others in a way that avoids unnecessary confrontation and promotes genuine understanding.
Historically, figures like John Chrysostom were noted for avoiding the extremes of allegorizing and dogmatic tendencies in biblical interpretation, focusing instead on a more direct and practical approach to scripture [4]. This historical example further illustrates a tradition of seeking clarity and edification over contentious or overly speculative approaches.
Sources
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 67.7: making progress, while the other class rashly expose themselves to all winds of errors. ( Ephesians 4:14 .) Paul admonishes the Thessalonians to keep the middle path between these two extremes, while he prohibits them from condemning anything without first examining it; and, on the other hand, he admonishes them to exercise judgment, before receiving, what may be brought forward, as undoubted truth. And unquestionably, this respect, at least, ought to be shewn to the name of God — that we do not despise prophecy , ”
- James (Methodist/Wesleyan) “Adam Clarke on James 3:14: If ye have bitter envying and strife - If ye be under the influence of an unkind, fierce, and contemptuous spirit, even while attempting or pretending to defend true religion, do not boast either of your exertions or success in silencing an adversary; ye have no religion, and no true wisdom, and to profess either is to lie against the truth. Let all writers on what is called polemic (fighting, warring) divinity lay this to heart. The pious Mr. Herbert gives excellent advice on this subject: - "Be calm in arguing, for fierceness makes Error a fault, and truth discour”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- Colossians (Nonconformist/Puritan) “Matthew Henry on Colossians 3:8: As we are to mortify inordinate appetites, so we are to mortify inordinate passions (Col 3:8): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted ”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 14:19: Let us therefore follow - Far from contending about meats, drinks, and festival times, in which it is not likely that the Jews and Gentiles will soon agree, let us endeavor to the utmost of our power to promote peace and unanimity, that we may be instrumental in edifying each other, in promoting religious knowledge and piety instead of being stumbling-blocks in each other's way.”
- 2 Timothy (Methodist/Wesleyan) “Adam Clarke on 2 Timothy 4:5: But watch thou in all things - It is possible to be overtaken in a fault, to neglect one's duty, and to lose one's soul. Watching unto prayer prevents all these evils. Endure afflictions - Let no sufferings affright thee; nor let the dread of them either cause thee to abandon the truth, or relax in thy zeal for the salvation of men. Do the work of an evangelist - That is: Preach Christ crucified for the sins of the whole world; for this, and this alone, is doing the work of an evangelist, or preacher of the glad tidings of peace and salvation by Christ. An angel f”