As you have sent me into the world, so I have sent them into the world. — John 17.18
I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings. — 1 Corinthians 9.22-23
In his influential book examining ethics and social life, After Virtue: A Study in Moral Theory (1981), philosopher Alasdair MacIntyre relates a story about the Hawaiian Islands. British explorer and navigator James Cook became the first European to visit these islands in 1778. Cook was at once impressed and mystified by many of the cultural practices he encountered among the native populace whose origins were in Polynesia thousands of miles away in the south Pacific. Members of this seafaring people had discovered and settled the Hawaiian Islands years earlier, bringing with them their social customs, spiritual practices and moral prohibitions.
Captain Cook and his crew were interested to learn more about Hawaiian cultural life, particularly why certain behaviors were regarded as taboo. Cook curiously noted that the people of Hawaii were largely unable to explain their continued rationale behind certain taboos. He surmised that the only reason why some customs and taboos were retained was the tradition of mere practice, the proverbial “this is the way we have always done it” rationale. Indeed, it appeared that time and distance from their roots in Polynesian culture had slowly severed the people’s social practice from underlying moral meaning. Continued ritual observances had at best only the most tenuous tie to origins.
As if to confirm this theory, MacIntyre notes that in 1819 Hawaiian King Kamehameha II abolished the taboo system for the island people resulting in virtually no social upheaval whatsoever. By this time, not only did the Hawaiian people not know the origins of their taboo system, they did not care.
More than a cautionary tale for the life of the church in the 21st century western context, MacIntyre’s illustration demonstrates the deep connection between cultural behaviors and the underlying moral and religious convictions that inspire them. Whether we are aware of it or not, our patterns of living are tied to a foundational framework for interpreting the world. When our practices are dislodged from such underlying convictions and assumptions, our practices can become meaningless. In other words, what we do and how we live arise from certain assumptions and perspectives we have about reality.
We might consider as an example how the “practice” of celebrating the Holy Eucharist in the life of the church devolves into an empty and esoteric ritual when detached from our underlying faith that in Jesus of Nazareth, God offers salvation to the world from sin and death. Otherwise, why would we keep observing this sacrament except that “this is the way we have always done it”? The challenge for us is to be thoughtful about how our beliefs and practices communicate this redeeming work in Christ, both for ourselves and for the world.
As you have heard me say often in various contexts, I believe the calling of the church to thoughtful and active discernment about distinctively Christian participation in cultural life is one of the most urgent ministries we have today. But we live in a pluralistic world, and it is problematic to suggest there is one, hegemonic culture “out there.” In fact, we inhabit a social context in 21st century North America defined by many different ways of interpreting reality, a multiplicity of worldviews and creeds and lifestyles. So perhaps it is more accurate to speak of the church’s engagement with cultures. In any case, I believe faithful witness in today’s world is not so much adapting the Christian message to fit various cultural contexts, but living that message such that those in varying contexts are inspired to consider adapting their lives to conform to the cruciform life of Christ. But we always need support and help in figuring out ways to engage this vital ministry that are winsome, thoughtful, and truly motivated by the love of God.
That is why I am so pleased and grateful for the development of a new ministry for our parish:
The St. George’s Institute of Church and Cultural Life. The Institute’s purpose is “to be a congregationally rooted initiative helping churches engage culture more faithfully and fruitfully from a Christian perspective.” The Institute will:
• Provide web resources on church, arts and culture
• Create curricula for small groups and church school classes
• Network with those on the frontiers of cultural engagement
• Host an annual conference on church and culture
Once more I invite you to register for our inaugural conference on February 24-26, C3: Christ,
Church, Culture. We believe we have attracted some of the most thoughtful Christian minds worldwide to serve as speakers, and you can find additional information about the conference elsewhere in this issue, as well as at the church and on the Institute’s website:
I am tremendously grateful to the Rev. Timothy Jones who will serve as Director of the Institute and who with a team of dedicated volunteers has worked so hard to organize our upcoming conference. This new ministry will be yet one more way – and a very significant way – that St. George’s continues to live into our vision of being a resource parish for the larger church and world.
We are called by our Lord to “go forth into all the world,” a mission that necessarily entails engagement with all the various spheres of culture: the sciences and technology, politics and philosophy, the economy, the arts, literature, music, and popular entertainment. What a privilege to be called to represent Christ in these realms of cultural life!
Given a social milieu defined by multiple cultural assumptions and patterns of life, there may be no more important ministry for churches today than to be more discerning of contemporary underlying assumptions with a view toward more influential cultural participation and witness.
To embrace this kind of ministry is not to be a protest movement or a sectarian element criticizing cultural life and practices from the edges of society. It is, rather, a ministry of loving and perhaps sacrificial embrace. It is a calling that may be at once difficult and beautiful, requiring a very long view – generations perhaps – and which will be judged by God alone. But it is also one that will require hopefulness in God’s providence, an aspect of the Divine life we proclaim is no less alive today than in our Christian past and no less concerned with the world’s future.