Running from the world

The Road Runner approach that some Christians take is to separate themselves completely from the world. This view (referred to by Niebuhr as Christ against culture) sees the world as sinful and wrecked beyond repair, so the only obedient Christian response is to keep pure by quarantining off the world, otherwise, this Christian fears inevitably becoming polluted as well.

The necessity of not being “of the world” overrides any duty or responsibility for the Christian to be involved in the world’s doings. This Christian avoids all politics, community involvement, and civic duty. In addition, TV, movies, and modern music are all major no-nos. All in all, these Christians believe they are faithful examples only if they remain apart from the world.

Groups like the Amish, Quakers, Mennonites, and Brethren have responded in this manner, and to a lesser extent, so have some Baptists and Pentecostals.

Hugging the world

In stark contrast, the World Hugger approach shows Christians running toward the world, not away from it, and doesn’t stop until it embraces the world and slops a big, fat, juicy kiss on its cheek. Popularized during the rise of theological liberalism during the 20^th century (see Chapter 11), this view (which Niebuhr called Christ of culture) transforms Christianity into a social religion, always in support of society’s goals. The sin problem isn’t so much with individuals as it is with institutional evils, such as poverty, homelessness, and pollution. Therefore, those who subscribe to this perspective believe that if people only accept the ideals of love, peace, and social justice that Jesus taught, then heaven is attainable on this earth. Salvation through the cross of Christ, therefore, is nonessential.

When you look at the implications of this viewpoint, you see a sharp tension between the world-hugger perspective and biblical Christianity. People who hold this view often mold Christ into the image they want rather than how the Bible describes him and interpret Christ’s teaching primarily through the lens of contemporary society and culture. They emphasize Christ’s talk of love and social justice but gloss over his calls for holiness and his warnings of judgment.

You see this point of view proclaimed in some parts of the mainline Protestant denominations, such as United Methodist, Congregational, and Presbyterian.

Working for the greater good

The Brothers-in-Arms approach to living as a Christian recognizes that good in society – such as peace, love, order, and justice – does exist and comes as a gift from God. However, these Christians believe that only Christ can complete that good work. This view (which Niebuhr termed Christ above culture) is perhaps the most difficult to understand of these fiver models. It sees Christians working together with people from a variety of religious and nonreligious backgrounds to bring good to society, as long as society’s good is in line with God’s greater good of justice, mercy, and compassion.

Christians with this perspective see life as a hierarchy, with the world on bottom and Christ on top, superseding the world as needed. Or, think of this approach as Christian truth as the big brother and society as the little brother. They walk arm-in-arm working together, though the big brother may occasionally need to bop the little brother on the head when he gets out of place.

Given this hierarchy, there’s a big difference between “God’s work” by the clergy and secular (worldly) work by other Christians (often called laypersons) working in society. A person can work in the world without being stained by it, but the clergy have the higher calling. Or, to use an everyday illustration, consider the different levels of credit cards. A regular card is as usable as a gold card, but the gold card has a special standing with the bank that offers it. In the same way, think of priests as being those privileged gold card holders compared to the ordinary credit card holders of the laypersons: Their standing before God is higher.

The great medieval thinker Thomas Aquinas (see Chapter 18) was the original proponent of this idea, and most Catholics still believe this view.

Walking a tightrope

The Tightrope Walker approach performs a balancing act between obeying Jesus Christ and dealing with the realities of living in the world. The “Brothers-in-Arms” approach is relatively optimistic in comparison, because this view (which Niebuhr refers to as Christ and culture in paradox) sees a constant tension between Christians and the sinful world all around them. Christians can’t run from culture or else they’ll be neglecting Christ’s commandment to be salt and light. At the same time, the Christian will never be at ease within this world because its sins and temptations are at odds with God. Christians are, therefore, called to live out their faith and have as much of an impact on the world as possible without compromising their integrity in the process. The goal isn’t to change society so much as to bring individuals within society to Jesus Christ.

This viewpoint is what the Protestant leader Martin Luther (see Chapter 18) believed, and Christians generally consider it as the most in line – if you had to pick any one of the five approaches – with the teachings of the Apostle Paul. It’s also the perspective that many Protestants have.

Transforming the world

Although the “World Hugger” model seeks to reshape Jesus Christ based on society’s values, the Transformer approach strives to change the world based on Jesus’ teachings in the Bible. This view (which Niebuhr describes as Christ transforming culture) says that the world is sinful, but that Christians are called to work to restore it to its original pre-fallen state. From this perspective, making a difference isn’t just an option, but it’s something Christians have a mandate to do.

More optimistic than the “Tightrope Walker” approach, this view says that the gospel is intended to transform both individuals and culture. Therefore, these Christians work to convert individuals through personal evangelism and the world as a whole by reforming culture, entertainment, arts, education, and government.

From this perspective, people working in business, politics, and the Church are all equally working together for the Lord. The clergyperson isn’t on a higher spiritual plain than the godly small business owner who’s serving God through plain old-fashioned hard work at his shop.

Another Protestant reformer, John Calvin, supported this approach. Many Protestants, particularly politically active ones, hold this view.