Thomas Jefferson, like Marcion, is legendary for taking out the parts of Scripture that were not agreeable with his outlook. After reading Nelson Kloosterman on the cultural mandate, I wonder what he does with Paul.
It’s not worship or witness, cult or culture. The crux of this entire discussion lies precisely in the word and. The word and is a word of integration. This conjunction proclaims not merely the intersection of worship and witness, but also the integration of worship and witness. Moreover, in order that both worship and witness conjoin effectively for the salting and illuminating benefit of the church for and among the nations, this worship and witness are corporate rather than individual, not at the expense of the private and personal, but for the enriching and deepening of them. This worship and witness are open to creation and its integration with redemption, refusing every dualism that segregates and isolates from the gospel’s grace and power any life experience within creation, but seeing every life experience as expressing one’s religious heart response. Stated clearly: to segregate cult from culture is suicidal, for both.
Now Paul:
though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. (Philippians 3:4-11 ESV)
Is it just me or do I detect a lot more or in Paul than Dr. Kloosterman’s and? What exactly about “rubbish” (or dung) does Dr. Kloosterman not understand (assuming that Phillipians is still in his Bible)?
John Calvin helps out by having us understand that the gospel does not require us to live as if culture is rubbish:
As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.
I assume that we can include in Calvin’s notion of riches, neo-Calvinist notions of culture — math, science, Shakespeare, and Hegelian philosophy. In which case, believers should be willing to divest of our attachment to culture. We really do have to decide whether we are loyal to cult or to culture. Transforming culture won’t turn it into the equivalent of Christ. As Calvin says, we need to look at cultural goods the way that sailors look at cargo when trying to save the ship during a storm:
For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want, than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown away in contempt.
In other words, cultural goods may be good, even pretty good, but not great or redemptive. In fact, trying to integrate them may be as suicidal to the gospel as Dr. Kloosterman thinks segregation is. Calvin himself warns:
Paul renounced everything that he had, that he might recover them in Christ; and this corresponds better with the word gain, for it means that it was no trivial or ordinary gain, inasmuch as Christ contains everything in himself. And, unquestionably, we lose nothing when we come to Christ naked and stript of everything, for those things which we previously imagined, on false grounds, that we possessed, we then begin really to acquire. He, accordingly, shews more fully, how great the riches of Christ, because we obtain and find all things in him. . . .
He thus, in a general way, places man’s merit in opposition to Christ’s grace; for while the law brings works, faith presents man before God as naked, that he may be clothed with the righteousness of Christ. When, therefore, he declares that the righteousness of faith is from God, it is not simply because faith is the gift of God, but because God justifies us by his goodness, or because we receive by faith the righteousness which he has conferred upon us.
Of course, clothing is a good thing and is part of culture. Just watch The Devil Wears Prada to see one of the great speeches on behalf of the fashion industry, not all that far removed from the brief for Pinot Noir in Sideways. But when it comes to the righteousness that God requires, Bill Blass and Robert Mondavi have nothing on Christ and the clothing and drink he provides through the means of grace.
To try to integrate human cultural goods and the work of Christ does not upgrade culture but trivializes the gospel. If Dr. Kloosterman wants to render a service to the church, instead of warning God’s people about the dangers of 2k, perhaps he could address how neo-Calvinists reconcile Paul’s notion of human accomplishments as rubbish with the Kuyperians’ promotion of the cultural mandate.
Old Life 