Cultural Differences in the Church

The early months and years of the Church were not without their challenges brought about by discriminatory behavior. Two such incidents were recorded by Luke in the book of Acts, and Paul finally expresses the resolution in Ephesians.

The Greek Widows

The first discrimination recorded in the Church, if not racial, was definitely cultural in nature. At that point in time, there were Jewish communities in most of the major cities in Asia Minor, and southern Europe. And it was customary for numbers of these Greek-speaking pilgrims to travel to Jerusalem for the feasts.

Many of these pilgrims joined the group of converts who became part of the Church in the first months after Pentecost. Among those new followers of Jesus were also some Greek-speaking Jewish widows. We read that the Church would come together to share meals—possibly commemorate the Last Supper. The logistics of such an undertaking must have been daunting.

However, there was a problem. The Greek-speaking widows in Jerusalem were not being fed. As the food was being distributed, they were being left out. They were being discriminated against. When confronted with the problem, the Apostles decided not to get directly involved, and gave the Greeks instructions to choose seven men “full of the Holy Spirit” to serve them, but the issue of prejudice was not addressed. The men who were chosen had Greek names.

The Inclusion of Gentiles

A second challenge in respect to a contextual shift of ministry was racial in nature. It occurred when Gentiles—Cornelius and his household—experienced Pentecost. A conference was convened in Jerusalem to deal with these changes. There, Peter retold experiences he had at Cornelius’ house, and ended with these words,

“God, who knows the heart, showed that he accepted them (the Gentiles) by giving the Holy Spirit to them, just as he did to us. He made no distinction between us and them, for he purified their hearts by faith” (Acts 5:8-9).

It was at this point the Apostles recognized and agreed that the Gentiles were able to receive the gospel message. Here, the Holy Spirit purified the hearts of the Gentiles by faith. Also, one of the essential qualifications of those chosen to serve the Greek widows was that they be full of the Holy Spirit. In each instance, their acknowledgement of the guidance and power of the Holy Spirit was the focal point of the resolution. 

Jesus Destroys the Barrier

Several decades later, in the book of Ephesians, the Apostle Paul gives theological expression to these decisions. In Ephesians 2:11-13, he describes how, in Christ Jesus the Gentiles have been brought near. Then in 2:14-22, he says the following:

“¹⁴For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, ¹⁵by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, ¹⁶and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. ¹⁷He came and preached peace to you who were far away and peace to those who were near…²²And in him you too are being built together to become a dwelling in which God lives by his Spirit.”

Paul begins by declaring, “He himself is our peace.” He then goes on to circumscribe what he means by using words and phrases like: the destruction of walls of hostility, reconciliation, peace, unity, being built together, and being indwelled by the Spirit of Christ. These characteristics should be foremost features of any church aspiring to minister in complex culture.

I am sure that extending God’s love to others could be added to them? Which features would you add?

How does your church demonstrate these qualities in the cultural complexities of those who attend?

What about attitudes toward the cultural complexities in your community?