I actually once heard a colleague say, "Well, we all know that the culture is the enemy, right?" To which all in the room at least tacitly agreed. That was a sad day, because I then realized how far removed from mission we had become. I am grateful that Jesus didn't dismiss me as His enemy in my culture-bound state, but rather accepted me as I was, and began His life-long, patient work in me.The proper posture of the church toward the cultural milieu in which she lives, moves and carries out her mission is under debate in every age. H. Richard Niebuhr's classic, Christ and Culture, outlines the 5 basic postures that the church has taken throughout history and indeed takes in our present time. Christ against Culture, the Christ of Culture, Christ above Culture, Christ and Culture in Paradox and Christ the Transformer of Culture. All 5 of these are visible and present in the universal church today. While the present clash in the various Anglican fragments appears primarily to be Christ against Culture (reformed "orthodoxy") vs the Christ of Culture (progressivism or "heterodoxy"), the conversation needs to be broader than this. Christ Transforming Culture has a better ring, but the church needs to recover a humility that she has lost, for it is the culture that in many ways nurtures, protects and even makes possible, the church. Christ and Culture in Paradox (Luther's view) is frustrating to those whose theodicy is still up for grabs. Christ above Culture is disappearing fast and tipping way over toward the grass roots ground-up spirituality of people like "Red-Letter Christians" in their general disdain for the institutional church (transformative and sacrificially missional, and perhaps in "danger" of being more loving and open like the Jesus of the gospels). All of these, in a unified church, have a valid place and should be held in tension: Christ against Culture (as in times of genocide), the Christ of Culture (self-aware of our origins and commonality with all of humanity), Christ above Culture (when the church informs the secular authorities about goodness, as with Wilberforce and the non-violent government-based abolition of slavery in England), Christ and Culture in Paradox (we live in this world yet know that, through Christ, we belong to another). The temptation is for adherents of one to want to starve out and eradicate the others. We should learn again not to be threatened by any, and open to all and to nurture their best forms. Fragmentation, again, only diminishes. But can we de-fragment? That is the question that Jesus asks. Can we be one?