In his essay "The Gospel as Prisoner and Liberator of Culture," Andrew Walls introduces two principles of the gospel's impact upon culture. These two principles express an aspect of the gospel's wonder that we should celebrate. There is nothing else like this in the universe.
The Indigenizing Principle
Church history has always been a battleground for two opposing tendencies; and the reason is that each of the tendencies has its origin in the Gospel itself. On the one hand it is of the essence of the Gospel that God accepts us as we are, on the ground of Christ's work alone, not on the ground of what we have become or are trying to become. But, if He accepts us "as we are" that implies He does not take us as isolated, self-governing units, because we are not. We are conditioned by a particular time and place, by our family and group and society, by "culture" in fact. In Christ God accepts us together with our group relations; with that cultural conditioning that makes us feel at home in one part of human society and less at home in another . . .
The impossibility of separating an individual from his social relationship and thus from his society leads to one unvarying feature in Christian history: the desire to "indigenize," to live as a Christian and yet as a member of one's own society . . .
The fact, then, that "if any man is in Christ he is a new creation" does not mean that he starts or continues his life in a vacuum, or that his mind is a blank table. It has been formed by his own culture and history, and since God has accepted him as he is, his Christian mind will continue to be influenced by what was in it before. And this is as true for groups as for persons. All churches are culture churches—including our own (7ff).
The Pilgrim Principle
He writes again:
But throughout Church history there has been another force in tension with this indigenizing principle, and this also is equally of the Gospel. Not only does God in Christ take people as they are: He takes them in order to transform them into what He wants them to be. Along with the indigenizing principle which makes his faith a place to feel at home, the Christian inherits the pilgrim principle, which whispers to him that he has no abiding city and warns him that to be faithful to Christ will put him out of step with his society; for that society never existed, in East or West, ancient time or modern, which would absorb the word of Christ painlessly into its system . . .
Just as the indigenizing principle, itself rooted in the Gospel, associates Christians with the particulars of their culture and group, the pilgrim principle, in tension with the indigenizing and equally of the Gospel, by associating them with things and people outside the culture and group, is in some respects a universalizing factor . . .
The adoption into Israel becomes a "universalizing" factor, bringing Christians of all cultures and ages together through a common inheritance, lest any of us make the Christian faith such a place to feel at home that no one else can live there; and bringing into everyone's society some sort of outside reference (8ff)