Culture can be defined as the integrated pattern of human knowledge, belief and behavior that is transmitted from one generation to another; the customary beliefs, social forms, and material traits of a racial, religious or social group.

One's own culture is difficult to examine simply because everything about it seems so normal and obvious. As a group we have agreed upon ways of thinking and behaving. We usually don't recognize these specifics until we move into another culture where there is suddenly a mismatch. We call that culture shock, or a sense of confusion and uncertainty - sometimes feelings of anxiety that may affect people exposed to an alien culture without adequate preparation.For example, the prevalent culture in the United States accepts the premise that the individual is of central importance. That seems an obvious assumption to one from that country, but culture shock may be experienced when one is dropped suddenly into a culture where the good of the whole is much more important than a single individual. In this culture an American would watch an elderly pedestrian be run off the road by a convoy of trucks and experience great anxiety and confusion (culture shock) while local bystanders would move in to help, but not be outraged at the violation of the individual.

Paul is the archetypal missionary. After a dramatic and permanent conversion, he devotes every remaining day of his mortal life to preaching the gospel. Paul's mission went far beyond the finding, teaching and baptizing that we define as missionary work today. Paul's added challenge was to help establish an organized church. He was a missionary with the mandate not only to convert individuals, but to bind them together into a cohesive and functioning church community: A community that could move the gospel forward in the lives of its individual members. A community tied together by distinctive and binding doctrines. A formalized, structured church organization. A church with new norms that would in actuality create a new culture: Christianity.

This awesome task was immeasurably complicated by the fact that the converts to Christianity came from a variety of widely differing and distinct cultures. Perhaps because of his individual and powerful ability to leave his own past cherished beliefs and established patterns of behavior, Paul was uniquely fitted for such an assignment. He never seems to contaminate his message of Christ and His Atoning sacrifice and doctrines with his own culturally inherited baggage. The miracle of Damascus is complete. It is new wine in a new bottle. The significance of being given a new name is a witness of this complete and sudden change.

As we consider Paul's unique challenge - binding together people from differing cultures into a single culture - it is of great interest to reexamine the epistles of Paul. What are the most often repeated messages, that is, what things are essentials to the culture of Christ? What things do not fit and must be changed as individuals leave their customary beliefs and social forms? How does Paul deal with diversity and unity?

The epistles of Paul display a pattern of repeated messages. Not surprisingly, the central message is that of "Christ, and him crucified."

"For the Jews require a sign (Jewish culture), and the Greeks seek after wisdom: (Greek culture) But we preach Christ crucified, unto the Jews a stumblingblock, (acknowledges cultural difficulty of the concept) and unto the Greeks foolishness; (acknowledges cultural difficulty) But unto them which are called, (those who choose to become a part of the culture of Christ) both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men." (1 Cor. 1:22-25.)

"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened (leave your old norms behind). For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, . . . but with the unleavened bread of sincerity and truth." (the new ways of Christ.) (1 Cor. 5:7-8.)

The repeated discussions of circumcision concern a Jewish cultural norm that was a troublesome non-essential in the culture of Christ. In fact, it became a reason for excluding gentiles from full fellowship in the church. Because it was non-essential to the doctrine of Christ, Paul taught that it was to be left behind.

Another oft-repeated message is the discussion of diversity and unity. "We, being many are one body in Christ." (Rom. 12:5.) "One spirit, with one mind striving together." (4 Philip. 12:5.) "Now I beseech you, brethren in the name of our Lord Jesus Christ, that ye all speak the same thing, and that ye be perfectly joined together in the same mind and in the same judgment. . . . Is Christ divided?" (1 Cor. 1:10, 12.) "There is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." (1 Cor. 8:6.) "For we being many are one bread, and one body: for we are all partakers of that one bread." (1 Cor. 10:17.) "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are one in Christ Jesus." (Gal. 3:28.)

Paul clarifies that unity does not demand that we all act the same, giving up all individuality. "Now there are diversities of gifts, but the same Spirit. . . . Differences . . . and diversities . . . but it is the same God which worketh all in all." (1 Cor. 12:5-6.) Our unity is not sameness, rather a unity that comes from agreement concerning Christ and His living doctrines. We become unified with Christ and with one another because our purpose is the same. "He that planteth and he that watereth are one. . . . For we are labourers together with God." (1 Cor. 2:8-9.)

This unity in Christ and His doctrines dictates how we will behave toward one another. "That there should be no schism in the body; but that the members should have the same care one for another. Now ye are the body of Christ and members in particular." (1 Cor. 12:25, 27.)

Paul's salutations and introductory greetings to the various bodies of Saints reflect his personal integration of this doctrine of mutuality or equality. To the Philippians: "I thank my God upon every remembrance of you . . . for your fellowship in the gospel from the first day until now . . . I have you in my heart." (Phil. 1:3, 5, 7.) To the Thessalonians: "Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ . . . knowing, brethren beloved, your election of God." (1 Thess. 1:3.) To Philemon: "We have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother." (Phil. 1:7.) The language with which Paul communicates is not that of a manager writing condescending praise or correction to lowly employees, nor that of a spiritual giant to lowly pygmies, but rather it is the language of equality: respect, total acceptance, edification, confidence and brotherly love.

There are other recurrent threads in Paul's teachings: discussions of grace and individual accountability (culturally confused during his time); charity toward others balanced with our responsibility to care for ourselves; chastity, lying, cheating and other specific commandments; the power of the Spirit.

And finally, the concept that accepting Christ is much more than just leaving one's traditions behind, and adopting new ones. It is actually a new birth. "Therefore if any be in Christ, he is a new creature: old things are passed away; behold, all things are become new." (2 Cor. 5:17.) "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." (Gal. 6:15.)

These basics and many more found in the writings of Paul give a cultural yardstick by which the Saints in the first century could measure that which was essential against that which had to be changed as they became members of the Church of Jesus Christ.

This yardstick is as useful today as it was in Paul's time. We are no longer a Utah church or even an American church. President Gordon B. Hinckley reported in October 1995 General Conference: "Sometime in February of 1996 . . . there will be more members of the Church outside of the United States than in the United States."

Even a cursory review of the recent general conference messages of the brethren reveals that the concepts taught are stunningly similar. The basics: Christ and His Atonement; unity amid diversity; doctrinal absolutes, particularly those which may run in conflict with current cultural norms; language of equality, respect, total acceptance, edification, persuasion, confidence, and brotherly love.

We were admonished to "teach powerful principles, not trivia." (Elder Dallin H. Oaks, October 1995 general conference.) The "powerful principles" referred to echo the teachings of Paul - the resurrection, the atonement, and love for one another. Members were reminded that we are "under covenant to remember Christ . . . every ordinance focuses on the Atonement of Christ." (Elder Jeffrey R. Holland, October 1995 general conference.) In that same conference, Elder Robert E. Wells spoke of "the divine sonship of Jesus Christ." Elder Jack H Goaslind counseled that we, "Explain truths in the context of Jesus Christ . . .

and areT obedient because of our belief in Christ." Every speaker in every session preached the centrality of the Savior as they closed in His name.

Pessimism, discouragement, sexual immorality, hedonism, neglect of children are all becoming more and more accepted cultural norms. These are discussed repeatedly with a directness that is reminiscent of Paul.

President James E. Faust sounded Paul's message in the Sunday morning session of the April 1995 general conference: "I hope we can all overcome any differences of culture, race, and language. . . . In my experience, no race or class seems superior to any other in spirituality and faithfulness. . . . We find a rich cultural diversity in the Church. Yet everywhere there can be a `unity of the faith'. . . [where members] seek to enjoy all of the unifying and saving covenants, ordinances, and doctrines of the gospel of the Lord Jesus Christ . . . [and] all are equal before the Lord. . . . We do not lose our identity in becoming members of this Church. Our real strength is not so much in our diversity but in our spiritual and doctrinal unity."

Like Paul of old, President Hinckley is acutely aware that this time in history requires a great coming together of diverse cultures and traditions. He counsels us in the principles of love and unity: "There are no political boundaries separating the hearts of the children of God regardless of where they may live. We are all of one great family. We are sons and daughters of God." (October 1995 general conference.)

President Hinckley's words point members of the Church to the divinity and mission of the Savior. "Let us not be afraid. Jesus is our leader, our strength, and our king." He repeatedly invites us to join the Father and His Son in their work and glory. "This Church does not belong to its president. Its head is the Lord Jesus Christ, whose name each of us has taken upon ourselves. We are all in this great endeavor together. We are here to assist our Father in His work. . ." (Young Women General Meeting, Ensign May 1995, p. 71.)

Each time President Hinckley addresses a body of the Saints his salutations echo the spirit of Paul. There are expressions of confidence, respect, equality and love. "My beloved brothers and sisters wherever you may be, my dear friends and associates in this great work." (April 1995 general conference.) "Together we shall stay the course and keep the faith. . . ." (October 1995 general conference.)

Just as Paul was fearless in speaking out in warning against the culturally accepted evils of his day, President Hinckley does not shrink from or qualify the commandments of God. The "Proclamation on Families" is a recent example of a forthright statement regarding our current culture. As he points in warning, he also points to higher ground: "I urge our people everywhere, with all of the persuasiveness of which I am capable, to live worthy to hold a temple recommend. . ." (Relief Society General Meeting, Sept. 23, 1995.)

President Hinckley often concludes his messages with supplications on behalf of members of the Church: "I leave my blessing upon you, that as you walk in faith there may be peace in your hearts and goodness and gladness in your lives, and that the Spirit of the Lord may dwell with you in your homes, to bring nurture to you and those you love most dearly. . . ." (October 1995 general conference.)

Paul concluded his epistles with similar blessings: "Now the Lord of peace himself give you peace always by all means. The Lord be with you all." "Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you." (2 Thess. 3:16.)

Paul's life and message to the Saints of the first century can help us distinguish the essentials of the culture of the gospel from the prevalent cultures in which we live. Like Paul, President Hinckley is a beacon in these times of international and cultural diversity. He and the other Brethren will help to keep us focused on the Savior and His mission. As we listen to them, we can move forward in our individual lives and "knit" our brothers and sisters from every nation into a "unity of the faith."