Changing Our Conversation

I’ve been wrestling with the ideas in this post for over a week. I knew what I wanted to say but was struggling over whether it was worth saying, if it had already been said much better by others, or if anybody cared if it was said. Yet the ideas wouldn’t stop spinning in my head so it seems the only way to organize my thinking is to say what’s in there.

For some time, I’ve been pondering the relationship between the evangelical church and the surrounding culture. I’ve read the material about the growth of religious nones and written about that. I’ve focused on millennials and the different questions they’ve been asking. I’ve looked at the options facing Christian higher education in light of these and other changes.

Looking around the blogosphere, I find lots of sources talking about a post-Christian society. I, along with others, have preferred the term post-Constantinian to denote the disentangling of the church from the power structures of the society. Others have suggested the term post-Christendom as a way of explaining the same shifts.

The partial government shutdown and the threat of a debt ceiling breach have prompted other posts about how the church (especially among the young) is turned off by the past blending of political and religious ideology. From the last two days alone I can point to pieces by Morgan Guyton, Ben Howard, and Jonathan Merritt.

Clearly, things are changing. Past assumptions are being called into question. Some people try to draw rigid boundaries to protect against the onslaught of change. Others are welcoming the changing context and calling the rest to find the courage to deal with the change around us.

Last night I realized that one of our real problems was trying to label the church in relationship to culture at all. Post-christian denotes a time when the society was Christian. Post-Constantinian suggests a changed relationship with the powers that be. What I’ve coming to recognize is that the church is never supposed to be defined in relationship to anything other than the Godhead. We are simply to BE the church and thereby a living witness to God’s Grace breaking into the world.

Change may be a problem for a church connecting to or reacting against existing power structures because change represents a realignment of the structures themselves. But the church isn’t about Power. It’s about witness. Once we start worrying about winning arguments, proving the superiority of our own positions, gaining access to important people, or becoming power brokers ourselves, we’ve forgotten who we are and why we exist.

Post-modernity provides an opportunity to tell our story with confidence, authenticity, and complexity. It allows us to admit that the world is messy without giving up our belief that God is doing his creative work in ways we can’t even see. Our words and stances may not persuade others, but perhaps that’s the Holy Spirit’s job. Ours is to be faithful.

As I said, these aren’t new ideas. I recently came across a wonderful book by Rodney Clapp, “A Peculiar People: The Church in a Post-Christian Society”. Rodney wrote the book 17 years ago, before we were worrying about post-Christian labels. His point is that we weren’t supposed to be connected to society at all. He writes:

For radicals, postmodern pluralism is a social condition in which the Constantinianism that has always been a theological dead end now becomes a political and sociological dead end. There is a place for Christians in the postmodern world, not as typically decent human beings but as unapologetic followers of the Way. (32)

Other sources lately have led me to similar conclusions. Geoff Holsclaw’s work on the scandal of evangelical memory touches similar points as have several posts by David Fitch (they co-wrote Prodigal Christianity). I’m looking forward to being with them in two weeks for a Missional Commons gathering in Chicago.  I’ve enjoyed some e-mail conversations with Dr. Amos Yong, a fellow participant in the respectful conversations project.

The Church wasn’t bothered by change when Peter had that vision in Joppa. It wasn’t upset when Paul engaged the Greeks on Mars Hill. It wasn’t bothered by change at many points in modern history, even when the church got caught up in the wrong stuff. Somehow, it finds a way to simply be the church.

In class tonight, I spent some time unpacking the difference between contract and covenant. The former depends on power and is always worried that one party will take advantage of the other (which is why we have “binding” agreements and lots of lawyers). Covenant is based on relationship and rests in simple faithfulness.

As Abraham often learned, picking the wrong path didn’t break the covenant. It’s a lesson the Church would do well to embrace. It may be precisely what society needs in the midst of such major social change.

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