Cultural Appropriation in Christian Communication and Evangelism
Cultural appropriation in Christian communication and evangelism involves the adoption or adaptation of elements from another culture, often a minority or marginalized one, by Christians for the purpose of sharing the Gospel or engaging in ministry. This practice raises questions about respect, authenticity, and the potential for misrepresentation or exploitation. The New Testament offers principles that can inform a nuanced understanding of how Christians should interact across cultures.
One foundational principle is the call for mutual reception and affection among believers, regardless of their background. The apostle Paul, in Romans 15:7, exhorts Christians to "receive one another, just as Christ received you, to God’s glory" [1]. Matthew Henry interprets this as receiving one another "into your affection, into your communion, and into your common conversation." This mutual reception is crucial, especially when differences in background or understanding might lead to shyness or pride [1]. This principle suggests that any cross-cultural engagement should be characterized by genuine acceptance and respect for the other, rather than a one-sided appropriation.
The concept of unity in Christ, transcending cultural and social distinctions, is also highly relevant. Paul declares in Galatians 3:27-28, "For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus." Adam Clarke explains that to "put on Christ" means to "receive his Spirit, and entered into his interests, and copied his manners" [4]. This spiritual unity does not erase cultural identity but places it within the larger framework of a shared identity in Christ. Therefore, while cultural forms may differ, the core message and character of Christ should remain central.
The idea of "putting on Christ" implies an assumption of Christ's character and a commitment to act in accordance with it [4]. When engaging with other cultures, this means embodying Christ-like humility, love, and respect. It cautions against approaches that might inadvertently diminish or disrespect the cultural expressions of others.
The New Testament also emphasizes the importance of genuine communication and the reception of those sent by Christ. In John 13:20, Jesus states, "Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me" [5]. John Gill interprets this as an assurance that those who receive Christ's ambassadors and their message are, in effect, receiving Christ himself [5]. This highlights the significance of how the message is delivered and received. If evangelistic efforts are perceived as culturally insensitive or appropriative, they may hinder the reception of the message and the messenger.
Furthermore, the New Testament speaks to the importance of the "communication of faith" and "liberal distribution" as expressions of Christian character [7]. In 2 Corinthians 9:13, Paul speaks of the "liberal distribution" of the Corinthians as an "experimental proof" of their Christian character and their "subjection of your profession" to the Gospel [6]. Jamieson, Fausset & Brown interpret "communication of thy faith" in Philemon 1:6 as the imparting of faith and its fruits, such as acts of love and beneficence, or liberality flowing from faith [7]. This suggests that Christian engagement with others, including cross-cultural interactions, should be marked by generosity, authenticity, and a genuine desire to share the blessings of faith, rather than merely adopting cultural forms for strategic purposes without deep understanding or respect.
The concept of "contending for the faith" is also relevant, as articulated in Jude 1:3. Matthew Henry notes that the apostle's design was to establish believers in the Christian faith and a practice consonant with it, especially in times of opposition [3]. He stresses the importance of ensuring that it is "really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other" [3]. This caution against confusing the core Christian faith with "discriminating badges" of particular traditions or cultures can be extended to the practice of cultural appropriation. It implies that while cultural forms can be used to express faith, the essence of the faith itself must not be diluted or distorted by such adaptations, nor should cultural forms be adopted in a way that obscures the true nature of the Gospel.
The biblical emphasis on warm sympathy and social ties also provides a framework for understanding cross-cultural engagement. Ecclesiastes 4:11, while not directly about evangelism, uses the image of human companionship to illustrate the warmth and sympathy derived from social bonds, which Jamieson, Fausset & Brown extend to "Christian ties" [2]. This suggests that effective Christian communication across cultures should foster genuine relationships and mutual understanding, rather than simply utilizing cultural elements in isolation from their social context or without building authentic connections.
Sources
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 15:7: The apostle here returns to his exhortation to Christians. What he says here (Rom 15:7) is to the same purport with the former; but the repetition shows how much the apostle's heart was upon it. "Receive one another into your affection, into your communion, and into your common conversation, as there is occasion." He had exhorted the strong to receive the weak (Rom 14:1), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 4:11: (See on Kg1 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (Luk 24:32; Act 28:15).”
- Jude (Nonconformist/Puritan) “Matthew Henry on Jude 1:3: We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other ”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 3:27: As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Ch”
- John (Baptist/Reformed) “John Gill on John 13:20: Verily, verily, I say unto you,.... You may assure yourselves of the truth of what I am going to say, and which I say for your comfort and encouragement: he that receiveth whomsoever I send, receiveth me, and he that receiveth me, receiveth him that sent me; I have sent you in my name to preach the Gospel; you are my ambassadors, and you will be honourably received by many; and which I shall regard and take notice of, and esteem, as though they had received me; even as my Father has sent me into this world, as a Saviour and Redeemer, a prophet, priest, and King; and ”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 9:13: by--through occasion of. experiment--Translate, "the experience" [ELLICOTT and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration." they--the recipients. for your professed subjection--Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession. your liberal distribution--Greek, "the liberality of your contribu”
- Philemon (Presbyterian) “Jamieson, Fausset & Brown on Philemon 1:6: That--The aim of my thanksgiving and prayers for thee is, in order that the, &c. the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as Heb 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," Co2 9:13). effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c. acknowledging--Greek, "the thorough knowledge," that is, the exp”