Avoiding Cultural Relativism in Gospel Communication and Application
Avoiding Cultural Relativism in Gospel Communication and Application
The challenge of communicating the Gospel across cultural boundaries without succumbing to cultural relativism is a pressing concern for Christian missionaries and theologians. Cultural relativism, in this context, refers to the tendency to adapt the Gospel message to the point where it becomes indistinguishable from the surrounding culture, losing its distinctive power and authority.
The biblical foundation for this discussion is found in passages such as 2 Corinthians 10:16, where Paul expresses his desire "to preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand" [2]. This verse highlights Paul's commitment to sharing the Gospel in new territories, while avoiding the trap of taking credit for work already done by others. Similarly, in Hebrews 6:1, the author exhorts believers to "move on to maturity, not laying again a foundation of repentance from dead works and faith in God" [1]. This passage emphasizes the importance of progressing beyond the elementary teachings of Christ and avoiding a return to foundational principles that are no longer relevant.
In interpreting these passages, commentators have emphasized the need for contextualization in Gospel communication. According to Adam Clarke, the Gospel message must be conveyed in a way that is relevant to the cultural context, without compromising its essential content [4]. John Gill notes that the Gospel is a "rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved" [3]. This requires a delicate balance between contextualization and fidelity to the Gospel message.
One of the key challenges in avoiding cultural relativism is distinguishing between the essential elements of the Gospel and those that are culturally conditioned. As Calvin notes, "there are very few of them who, in defense of the kingdom of Christ, oppose the tyrannical laws of Antichrist" [7]. This highlights the need for discernment in identifying the cultural norms that are incompatible with the Gospel.
The parables of Jesus, as recorded in Matthew 13, provide a useful model for understanding the Gospel in different cultural contexts. According to the Tyndale House commentary, parables are stories that "usually express an analogy between a common aspect of life and a spiritual truth" [8]. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text.
In applying the Gospel to different cultural contexts, it is essential to avoid conforming to the patterns of this world, as Paul exhorts in Romans 12:2 [5]. Instead, believers are called to be transformed by the renewing of their minds, that they may discern the will of God. This requires a deep understanding of the Gospel message and its implications for different cultural contexts.
The early Christian church faced similar challenges in communicating the Gospel to different cultural groups. As recorded in Acts and the Epistles, the apostles and other early Christian leaders navigated complex cultural landscapes, adapting their message to their audience while remaining faithful to the Gospel [6].
Sources
- Hebrews “Hebrews 6:1 (LEB) — Therefore, leaving behind the elementary message about Christ, let us move on to maturity, not laying again a foundation of repentance from dead works and faith in God,”
- King James Version “[KJV] 2 Corinthians 10:16 — To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand.”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:20: Keep that which is committed to thy trust,.... That is, the Gospel, see Ti1 1:11 which is a rich treasure put into earthen vessels, and ought to be kept pure and uncorrupt, and faithfully dispensed, and diligently preserved, that so it may be continued genuine and sincere, and not be either adulterated and depraved, or be taken away by false teachers. And it may also include his gifts for the ministration of it, which were to be kept in use, and stirred up, and not neglected, but cultivated and improved to the advantage of the church, and of the interest of Christ:”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
- Romans (Baptist/Reformed) “John Gill on Romans 12:2: And be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , "the world to come", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregener”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 2.3: others are blinded by the glimmering of this age. There are very few of them who, in defense of the kingdom of Christ, oppose the tyrannical laws of Antichrist. Let us therefore welcome those who, through the unspeakable mercy of God, are left to us; or rather let us welcome the gifts which God has given them, that hereafter, as far as we shall have opportunity, we may provide for the Church. While we can enjoy their doctrine, let us seize it eagerly as the armor fitted for repelling our enemies; for there is great reason to believe that the L”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”