Living for Christ in a Secular Worldly Culture
Living for Christ in a secular, worldly culture involves a fundamental reorientation of a believer's life and values, often described in terms of death to the world and new life in Christ [8, 9]. This concept is deeply rooted in Pauline theology, particularly in his letters to the Romans, Galatians, and Colossians. The apostle Paul emphasizes that believers have died with Christ to the "ordinances of the world" and should no longer live "as though ye liued in ye world" [1]. This death is not merely symbolic but signifies a profound spiritual union with Christ, impacting every aspect of a Christian's existence [4].
The "world" in this context does not refer to the physical creation of heaven and earth, but rather to "the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor" [6]. These worldly pursuits are considered "dead" to the Christian, and the Christian is likewise "dead for it" [6]. This perspective requires a radical shift in allegiance, where the values and systems of the world are superseded by the spiritual realities of Christ's kingdom [2].
Paul's teaching in Galatians highlights this transformation: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me" (Galatians 2:20 KJV). Adam Clarke interprets this to mean that the death of Christ on the cross revealed the futility of seeking salvation through the law, leading the believer to be "as truly dead to all expectation of justification by the law, as Christ was dead when he gave up the ghost upon the cross" [9]. The life that follows is not the believer's natural life or self-procured spiritual achievements, but rather Christ living within them [9]. This indwelling of Christ is understood as God making humanity a "habitation of his own Spirit" [9].
This spiritual union with Christ means that believers' bodies become "parts of Christ" [4]. This union is so profound that it is likened to the unity between the Father and the Son, a unity sustained by the indwelling Spirit [3]. As a result, believers are not free to misuse their bodies, for instance, through immoral acts, because their bodies are now sacred as members of Christ [4].
The contrast between living in the world and living for Christ is further elaborated by the idea of two distinct humanities: one founded by Adam, which is natural, earthly, and enslaved to sin and death; and another founded by Christ, which is spiritual, heavenly, and destined for life [2]. The life-giving Spirit of Christ supersedes natural life, and the spiritual body will ultimately supersede the physical body [2]. This theological framework suggests that a Christian's identity is no longer primarily defined by their earthly existence but by their spiritual connection to Christ.
Adam Clarke, commenting on Galatians 6:14, states, "God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified" [5]. He further explains that "Jewish rites and Gentile vanities are equally insipid to me" because "the world is crucified unto me" [5]. This illustrates a detachment from both religious legalism and secular distractions, finding sole glory in Christ's atoning work. John Chrysostom echoes this sentiment, explaining that the "world" refers to "the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor" [6]. For the Christian, these things are to be considered dead [6].
Historically, the Christian faith has often found itself at odds with prevailing worldly cultures. John 7:48 records the question, "Have any of the rulers believed on him?" Adam Clarke notes that "very few" did, and he suggests that this is not a sign against Christ's divine origin, but rather an indication that "if he were of the world, the world would love its own" [7]. He observes that "the religion of Christ has been in general rejected by the rulers of this world" because "a life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life" [7]. This historical observation underscores the inherent tension between Christian values and worldly ambitions, particularly among those in positions of power who are often preoccupied with earthly concerns [7].
The call to live for Christ in a secular world, therefore, involves a conscious decision to reject the dominant values and pursuits of the surrounding culture when they conflict with Christian principles. It means embracing a life characterized by spiritual union with Christ, a focus on eternal realities rather than temporal ones, and a willingness to embrace humility and self-denial over worldly glory and wealth [7, 9]. This spiritual death to the world and new life in Christ is not a passive state but an active, ongoing process of transformation [8].
Sources
- Colossians “Colossians 2:20 (Geneva1599) — Wherefore if ye be dead with Christ from the ordinances of the world, why, as though ye liued in ye world, are ye burdened with traditions?”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:45: 15:45-49 Adam and Christ founded two distinct humanities: One is natural and earthly, enslaved to sin and death; the other is spiritual and heavenly, purified and destined for life. Adam represents the natural (physical) body and Christ the spiritual (resurrection) body. See also 15:21-22; Rom 5:12-21. 15:45-46 Just as Christ’s life-giving Spirit supersedes the natural life, the spiritual body will supersede the physical body.”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 17:21: that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impression upon th”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 6:15: 6:15-17 To be a Christian is to be spiritually joined to Christ in both life and death (cp. Rom 6:3-11). As a result, believers’ bodies have become parts of Christ (cp. 1 Cor 12:12-28; Rom 12:4-5). This spiritual union (cp. John 14:20; 17:21-23) means that they are not free to violate their bodies by physical union with a prostitute.”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:14: But God forbid that I should glory - Whatever others may do, or whatever they may exult or glory in, God forbid that I should exult, except in the cross of our Lord Jesus Christ; in the grand doctrine, that justification and salvation are only through Christ crucified, he having made an atonement for the sin of the world by his passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Christ. By whom the world is crucified unto me - Jewish rites and Gentile vanities are equally insipid to me; ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: is produced the result that no fellowship of life longer exists between him and the world: it is dead for him and he is dead for it.”—Meyer.— Alter pro mortuo habet alterum . (Schott.)—G.A.] What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but add”
- John (Methodist/Wesleyan) “Adam Clarke on John 7:48: Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with this world to attend to the concerns of the next.”
- Romans (Baptist/Reformed) “John Gill on Romans 6:8: Now if we be dead with Christ,.... This does not imply any doubt about it, but is rather a taking it for granted: seeing we are dead with Christ by union with him, as our head and representative, and by communion with him in the benefits of his death, and being planted together in the likeness of it; or being dead to the law, sin, and the world, through the virtue and efficacy of Christ's death: we believe that we shall also live with him; not only a life of justification by faith in his righteousness; and a life of sanctification from him, and to his glory; the cont”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 2:20: I am crucified with Christ - The death of Christ on the cross has showed me that there is no hope of salvation by the law; I am therefore as truly dead to all expectation of justification by the law, as Christ was dead when he gave up the ghost upon the cross. Through him alone I live - enjoy a present life, and have a prospect of future glory. Yet not I - It is not of my natural life I speak, nor of any spiritual things which I myself have procured; but Christ liveth in me. God made man to be a habitation of his own Spirit: the law cannot live in me so as to giv”