[ Hoover Award Iran Projects How I Became a Christian Christian Apologetics ]
The Secular and Sacred;
Friends
or Foes?
Dr.
Otto J. Helweg
ABSTRACT:
Since the beginning of the Church, Christians have been struggling with the
problem of how to be in the world but not of the world. On the one hand are
those who segregate the secular from the sacred and live in two worlds. On the
other hand are those who attempt to integrate the two by allowing one to dominate
the other. How does one handle the competing demands of one's faith and ones
profession? Are these demands competing? This paper addresses these questions
and suggests that since the Fall, mankind has been forced to live in tension
between serving the sacred Kingdom of God and working in the secular world ruled
by Satan. Though a proper understanding of the theology of work from the creation
account and a commitment to take the great commission seriously assist one to
manage this tension, it is only the lordship of Jesus Christ in one's life that
can bring a fundamental harmony between these two areas.
INTRODUCTION:
There are only twenty-four hours in a day and one of the greatest problems for
a Christian {1} is how to divide this resource between
his {2} secular profession and his religious activities.
Already, we have implied a dichotomy between the secular and sacred which may
not be correct. {3} But, even if there can be some
theological argument in favor of eliminating the distinction between these two
areas, in practice, time allocation between them is a problem with all Christian
professionals. What then, are the alternative responses to allocating time and
resources between the world and the Lord?
In order to analyze this problem of resource allocation, we will divide the
many possible responses into four groups. The first group sees the sacred and
secular as disjoint sets and lives in two separate worlds. While these people
would hopefully live by Christian ethics in the secular world, they "leave
their faith at church." The second group sees the sacred and secular as
interconnected, but the secular dominates. That is, engaging in their profession
is their service to the Lord. Church is to support their work in the world,
not in an evangelistic sense, but in the secular professional sense. The third
group is like the second, but the sacred dominates. The secular work is a necessary
evil and merely a way to obtain the necessities of life so they can spread the
Gospel, usually in their place of work. Their work is considered as "tent
making;" a way to support their evangelistic, or other, ministry. The fourth
group, the one embraced by the author, feels neither should dominate and that
there can be a balance between the two. Moreover, the secular and sacred are
not disjoint sets, but have considerable overlap.
The answer we arrive at will depend on the answer to a more basic theological
question, "What is the Christian's relationship to the world?"
If the world is evil and under the rule of Satan, one might conclude that secular
work cannot bring glory to God. Such a theology would favor response 1 (separate
the two) or response 3 (the sacred dominates). If, on the other hand, "this
is my Father's world," our work may be blessed and considered sacred in
and of itself. Such a theology would favor response 2 (the secular dominates,
though the secular would not be see as such) when the secular is as good as
"church activities." Is our work a service to God like evangelisma
or some other sacred activity?
THEOLOGICAL BACKGROUND:
Richard Neibhur in his book, Christ and Culture, (1951) sought to categorize
the various approaches to the problem of the Christian's relationship to the
world; these were:
1. Christ against culture (radical)
This group rejects cultural claims and establishes the monastery. The world
is fallen and completely corrupt, the Christian should consider it the enemy
and strive for holiness apart from it. The problem is, obviously, that we take
our sinful natures into the monastery and cannot escape the fallenness of our
environment because we are part of it. These Christians would support evangelism
and, perhaps, social action, but only during brief forays into the world, returning
into the monastery when finished.
2. Christ above culture (synthesist)
Culture is upheld by God. Though sin is radical and universal, the heart of
culture is still God's, so the Christian affirms both.
3. Christ and culture in paradox (dualists)
These see the issue between God and man not Christ and culture. Man must work
in culture, but it is a necessary evil.
4. Christ, transformer of culture (conversionist)
The Christian is called to carry on cultural work and have a more positive attitude
toward culture. Culture is perverted good and not intrinsically evil; therefore
culture needs to be converted, not replaced. The conversionist tends to support
the holiness movements.
5. Christ of culture (liberal)
The liberal feels that the Christian will bring culture into perfection. Education,
philosophy, reform, all these things can eventually restore culture. Christ
is fitted into culture. Man's conflict is with nature, not God. The obvious
problem with this view is the failure to take sin seriously. A fallen world
cannot be redeemed by man's work. The liberal theologians attempt to recreate
God in their own image.
I feel the three middle categories in Neibhur's taxonomy are forced and unnecessary.
Consequently, I propose to combine them into one category, "Christ and
Culture in tension." Since the two extreme categories are clearly not Biblical
(especially "Christ of Culture"), the main thrust of this study will
be to show in what way and how the "golden mean" is correct and can
be implemented in the life of a Christian.
In order to evaluate these categories and select the one that most closely fits
the Biblical norm, we will first examine the Biblical definition of "culture,"
especially as it relates to secular work. Some assume that work is part of the
curse and that were we in an un-fallen world, there would be no work. This is
clearly not the case as an exegesis of Gen. 1:26-28 and Gen. 2:15 shows (McGee,
1981).
The first task for man (man and woman) was to rule or have dominion over the
earth. The Hebrew word for "rule," ,
radah, has the root meaning to tread down, subjugate, prevail against. The second
word, used in verse 28 is "subdue," ,
kabash, which is probably meant as a synonym for "rule" in keeping
with Hebrew poetic parallelism. Both of these words connotate active work.
In Gen. 2:15, two more key words are used, "till," ,
abad, and "keep,",
shamar. ,
has the root meaning to "work," "serve." It is usually used,
however, of agricultural work, eg. farming, tilling the soil, etc.
has root meanings of "hedge about," "guard," "protect,"
"preserve," and "attend." Again, the pre-fall condition
of man included these responsibilities. One can only conclude that work is part
of our humanness and was intended to be part of God's creation, thereby bringing
Him glory.
There are many post-fall references to work. It is presupposed that hard work
is a virtue (Prov. 6:6-11; 27:23-27). Ecclesiastes 2:24 even declares that "There
is nothing better for a man than that he should eat and drink, and find enjoyment
in his toil." Admitting that some declarations of Ecclesiastes may require
special interpretation, the New Testament teaching is clear. Colossians 2:23
commands, "What ever your task, work hardly as serving the Lord and not
man." (cf. Eph. 4:28, I Thes. 4:11-12, and Titus 3:1).
In seeming contrast to these is the New Testament view of the world,
kosmo". Though kosmo" can
mean the inanimate universe, it most frequently refers to humanity and can be
understood as "culture." Appendix A gives fuller treatment of these
words. The New Testament meaning is that "The world is the epitome of unredeemed
creation. It has become the enemy of God. It is the great obstacle to the Christian
life." (TWNT, 1967). If doing good work benefits the
kosmo" and the
kosmo" is evil, how can working in the
kosmo" be God's will or bring glory to God? The answer is, of course,
that it plays a part in God's reconciling the kosmo"
(II Cor. 5:19). Just how, may not be clear, but doing a good job in one's secular
profession apparently enhances the Christians "saltiness" and "light"
in the world.
Having concluded that, for a Christian, working in the secular world is allowed,
if not required, what is the Biblical teaching about the "sacred?"
Those who maintain that "full time Christian service" is the most
spiritual calling, have a number of Biblical passages to quote. Certainly the
Apostle Paul seemed to have this attitude when he said.
"Him we proclaim, warning every man and teaching every man in all wisdom, that we may present every man mature in Christ. For this I toil, striving with all the energy which he mightily inspires within me." Col. 1:28-29 |
Taking up one's cross and following Christ (Matt. 16:24) or "friendship
with the world is enmity with God." (Jas. 4:4) are other clear commands
to Christians. Kierkagaard's great sermon, "Purity of Heart is to Will
One Thing," exegetes Jas. 4:4-10 and powerfully shows that a Christian
should ONLY will to please Christ.
Part of the solution to these seemingly contradictory commands is found in analyzing
what the "fall" did to the original task of working. Our work was
cursed (Gen. 3:17-19). This curse had two aspects, one was that it would no
longer be "easy" in that "nature" would work against us.
Secondly, the unity of man's task was broken. Before the fall there were no
complicating commitments. "Tilling the garden" had no competition.
After the fall this became a secular task and spiritual work was added to man's
responsibility. The Spiritual work consisted of fulfilling the great commission.
That is, evangelism and building up the Body of Christ. The frustration caused
by having two competing tasks is, I believe, part of the curse.
For this reason, we need to distinguish between gifts,
carisamata",
kharismata, spiritual gifts, and talents. The problem with the latest writings
on the subject is that they confuse carisamata" with talents. Nowhere in the New Testament does God send a special anointing
on people for secular tasks. Talents are given to all, Christians and non-Christians
alike; like the rain falls on the just and the unjust. Spiritual gifts are ONLY
given to the Christians for the building up of the Body of Christ. They are
supernaturally given and though we can seek them (I Cor. 14:1) we cannot manufacture
them. There is no way to remove this dichotomy from the Bible or the Christian's
life. We are called to live in tension.
For this reason, I find it useful to distinguish between "calling"
and "leading." I believe one's calling is in conjunction with one's
spiritual gifts. If one has the gift of being a apostle, one might emulate the
Apostle Paul. If, however, one had spiritual gifts of teaching or pastoring,
one might emulate Priscilla and Aquila (Rom. 16:3). In contrast, as we analyze
our talents, we can ask for God's leading into the profession or job that seems
to best suit us. But, to say "I am called to be a professor," seems
to elevate academe beyond its fallenness, a type of idolatry. Of course, there
is a connection between our talents and spiritual gifts and one's job to use
his talents should also enhance the opportunities to use his spiritual gifts,
but they are different and thus, the tension.
There is no question that we are to work as "unto the Lord." But the
problem is how good is good and when is enough? Most professionals are in positions
which are like black holes. Their work will adsorb as much time as they allow
it to take. Though one may define how much time and how good individual projects
should be in order to please God (though this is far from an easy question);
what does a Christian do when there is no end to potential projects? We are
in a zero-sum game. That means we cannot add a minute to our secular work without
taking a minute from our sacred calling. How do we allocate these minutes?
I have found that being in "full time Christian work," does not solve
the problem. There is still the tension between the ministry and the family,
between study and evangelism, between "less spiritual" and "more
spiritual" work. The drive toward greater sacrifice, longer hours, etc.
has ruined families and workers alike. The need to divide time between competing
tasks will never go away. Even the celibate monk does not escape this dilemma.
III. CONCLUSIONS:
Because of the fall, Christians must live in tension. They are to continue to
carry out their original mandate to rule, subdue, and till the earth but in
addition to this, they are to carry out the "great commission." Not
only did the fall force Christians to live in this tension (ie. having to divide
ones attention and resources between two different goals), it corrupted the
original mandate so that the work in the world is inherently frustrating. How
many hours a day do I spend at the University? How do I witness on campus? How
much time do I spend in church, using my spiritual gifts to build up the Body
of Christ? If there is no potential tension or no frustration, it may be that
we are neglecting one of our two roles rather than that we have reached perfection.
The practical outworking of this predicament will be different for every person;
however, the more a person becomes a single minded follower of Christ, the less
the tension and frustration of the dual roles becomes. As Eric Liddle {4}
said, "When I run I feel God's pleasure." So should we be able to
say, "When I teach and research, I feel God's pleasure." It is only
in Christ that we find unity to life. The Holy Spirit can order our day, guide
us to a balanced schedule, and steer us toward God-honoring goals. In Christ
we find unity in a dichotomy.
REFERENCES
E. Caillet, The Christian Approach to Culture, Abingdon Press: Nashville;
1053
Caillet is an excellent
writer and theologian. He has some good insights into the problem.
G. Kittle, Theological Dictionary of the New Testament, tr., F. W. Bromiley,
Eerdmans: Grand Rapids; 1967 (called "TWNT)
This is the standard in
word studies and a valuable resources in anyones theological library.
R. L. McGee, "The Meaning and Implications of Radah and Kabas
in Genesis 1:26,28," A Thesis presented at Dallas Theological Seminary,
1981
This is a good study of these two words, "rule" and "subdue." The author relates them to the problem of the environment as well as a theology of work. |
Richard Neibhur, Christ and Culture, Harper Torchbooks: NY; 1951
This is considered a near classic work. Neibhur has five classes of relationships; Christ against culture (radical), Christ above culture (synthesist), Christ and culture in paradox (dualist), Christ transformer of culture (conversionist), and Christ of culture (liberal). The book is technical and scholarly, but I feel his taxonomy of the three middle categories is forced. |
D. Sherman and W. Hendricks, You Work Matters to God, Navpress: Colorado
Springs; 1987
This is a very poor book
both exegetically and theologically.
A. N Triton, Whose World, IVP: 1970
This is a good book by an evangelical (though "Triton" is a
pseudonym). It is practical and Biblical. |
This is typical German scholarship by a liberal theologian. Neibhur references it, but I found it only marginally helpful. He talks of Christ of the Church, Christ of the sect, and Christ of mysticism. You can skip vol. 1 and just read the conclusions of vol. 2 with little loss |
APPENDIX A
Word study on kosmo" : Kosmos originally
meant "order" but in contemporary secular Greek, it was used for the
world or universe. About half of its occurrences in the new Testament are in
the Johannine writings (78 times). It is used 46 times by Paul, 15 times in
the synoptics, 5 times each in Hebrews and James, 7 times by Peter and once
in Acts. Though it is used to designate the inanimate world or universe (Acts.
17:24, John 21:25), it more frequently means "human culture" or "mankind."
(cf. James 3:6, Matt. 5:14, II Peter 2:5, I Cor., 2:12, 1:20, II Cor, 5:19,
Eph. 2:2).
The word, kosmos, is never used to refer to the world Christ will rule,
but the kosmos is ruled by Satan. When the kosmos is redeemed it becomes
the kingdom of God. In the New Testament, kosmos, "...is the epitome
of unredeemed creation, It has become the enemy of God, It is the great obstacle
to the Christian life." (TWNT, 1967)
APPENDIX B
Verses that deal with the secular and sacred as they relate to the tension in
a Christian's life.
Gen. 2:15 Adam was to till and keep the garden
Gen. 3:17-19 "...cursed is the ground... in toil you shall eat of it...
In the sweat of your face you shall eat bread..."
Prov. 6:6-11 "Go to the ant, O sluggard; consider her ways, and be wise..."
Prov. 18:9 one who is slack in his work is a brother to one who destroys.
Prov. 27:23-27 "...give attention to your herds..."
Eccl. 2:24 "There is nothing better for a man than that he should eat and
drink, and find enjoyment in his toil."
Matt. 10:38 (Mk. 8:34 & Lk. 9:23) "...he who does not take his cross
and follow me is not worthy of me."
Matt. 16:24 (Lk. 14:27) "...take up his cross and follow me [Christ]."
Jn. 4:4 Friendship with the world is enmity with God
Lk 6:29 This is the work of God that you believe in Jesus
I Cor. 3:13 "each man's work will become manifest..."
Col. 3:23 "What ever your task, work hardly as serving the Lord and not
man."
Eph. 4:12 [gifts] for the work of the ministry
Eph. 4:28 "Let the thief no longer steal, but rather let him labor..."
I Thes. 4:11-12 "... aspire ... to work with your hands,... so that you
may command the respect of outsiders..."
II Thes. 3:6-12 Keep away from idle brother, follow our [Paul's] example of
work.
Titus 3:1 Be ready for any honest work.