Cultural Relativism in Teaching and Its Biblical Implications
Cultural Relativism in Teaching and Its Biblical Implications
The concept of cultural relativism in teaching refers to the idea that moral and cultural norms should guide the approach to education. However, the Bible presents a different perspective on teaching, emphasizing the importance of conveying divine truth in a clear and intelligible manner [3].
In the biblical account, Jesus is depicted as refusing to be drawn into secular disputes, as seen in his response to the man who asked him to arbitrate a family inheritance dispute (Luke 12:14). Here, Jesus redirects the focus from earthly concerns to spiritual ones, highlighting the indirect influence that religious teachers can have on external relations [2].
The apostolic approach to teaching, as seen in 1 Corinthians 2:13, is characterized by a commitment to plain and intelligible language, avoiding the florid style of Greek orators and the obscurity of rabbinic interpretations. This approach prioritizes clarity and understanding over cultural or rhetorical considerations [3].
The biblical writers also critique the tendency to prioritize human judgment and caprice in education. The author of Hebrews contrasts the chastening of earthly fathers, which is often guided by personal pleasure or erring judgment, with the discipline of the heavenly Father, which is aimed at our ultimate good (Hebrews 12:10) [4].
The prophets, too, speak out against the idolatrous tendencies that can arise when human-made objects or systems are elevated to a position of reverence. Habakkuk ridicules the idea that an idol, crafted with gold and silver, can teach or provide guidance, highlighting the absurdity of attributing divine authority to human creations (Habakkuk 2:19) [1].
The New Testament also warns against the dangers of seeking social status through teaching, as seen in James 3:1. Here, the author cautions that the role of teacher can be a double-edged sword, bringing both honor and responsibility [5].
In contrast to cultural relativism, the biblical approach to teaching emphasizes the importance of conveying timeless truth in a way that is both faithful to the divine message and sensitive to the needs of the audience. This approach recognizes that true wisdom comes from God, and that human teachers must be mindful of their role as stewards of divine truth.
The biblical writers' critique of cultural relativism in teaching is not limited to the content of their message, but also extends to the manner in which it is communicated. By prioritizing clarity, intelligibility, and a commitment to divine truth, the biblical approach to teaching offers a distinct alternative to culturally relative approaches that prioritize human judgment and caprice.
Sources
- Habakkuk (Presbyterian) “Jamieson, Fausset & Brown on Habakkuk 2:19: Awake--Arise to my help. it shall teach!--rather, An exclamation of the prophet, implying an ironical question to which a negative answer must be given. What! "It teach?" Certainly not [MAURER]. Or, "It (the idol itself) shall (that is, ought to) teach you that it is deaf, and therefore no God" [CALVIN]. Compare "they are their own witnesses" (Isa 44:9). Behold--The Hebrew is nominative, "There it is" [HENDERSON]. it is laid over with gold . . . no breath . . . in the midst--Outside it has some splendor, within none.”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 12:14: Man, &c.--Contrast this style of address with "my friends," (Luk 12:4). who, &c.--a question literally repudiating the office which Moses assumed (Exo 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:13: Which things also we speak - We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 12:10: Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerri”
- James (Protestant academic) “Tyndale House on James 3:1: 3:1 Becoming teachers was one way to improve social status in the early church (1 Cor 12:28; Eph 4:11; 1 Tim 5:17; cp. Acts 5:34). Such honor would compensate for the shame imposed upon Christians as social outsiders (Jas 2:6-7). But the conspicuous role of teachers symbolizes the power of human speech to benefit or harm the church.”