How to Change the World
A while back, I had a conversation with a pastor who had endured a living hell at his previous church. I use the phrase "living hell" intentionally. He suggested that at the root of the church’s problems were serious issues established at the church’s inception. He said, “It was demonic.”
To be fair, I’ve often heard people use that explanation when facing struggles. “We’re under attack,” they lament. Indeed, that can be true—Satan opposes the thriving of God’s people and launches attacks. Yet, as I’ve grown older, I’ve come to wonder if many of these “attacks” are more self-inflicted than demonic—that they are the result of ungodly choices and character flaws that individuals refuse to admit and address. It’s easier to blame Satan than to confront oneself.
In the case of this pastor, however, I believe he was correct. Much of the turmoil was fueled by a deep-seated anger woven through politics, emotional immaturity, and certain ecclesiastical movements. For some reason, church members struggled to align their character with their theology. On top of that, they had a flawed understanding of how to effect cultural change.
This conversation gave me pause to reflect.
James Davison Hunter wrote a book entitled To Change the World. Hunter critiques three current ways the Christian community has tried to address cultural issues.
First, there is the Religious Right. They pursue political takeover as a means to create change. Hunter calls this approach Defensive Against.
Second, there is the Progressive Left. Their method of managing cultural change is to simply assimilate into it. Hunter calls this Relevance To.
The third method is seen in groups like the Amish, who literally withdraw from society. Hunter calls this Purity From.
Hunter effectively argues that each of these three approaches is both ineffective and problematic. His research is extensive. The best part of the book, however, is the solution to the problem—one that aligns closely with our VitalChurch Ministry (VCM) value system. He calls it Faithful Presence.
Here is how he defines it:
“The practice of faithful presence then generates relationships and institutions that are fundamentally covenantal in character, the ends of which are the fostering of meaning and purpose, truth, beauty, belonging, and fairness for everyone.” (Pg. 263)
The issue in Faithful Presence is not about winning or losing the culture wars. Its focus is on living out the gospel’s implications for all people, including those who are radically opposed to us. The Christian message remains undiluted, doctrinal purity is maintained, but seeking the good of the other for the glory of God is made a priority. Anger is replaced by a humble servant heart.
I’ve found Faithful Presence to be a positive response to today’s cultural tensions. I have even written a report on the book. If you’re interested, please contact me via email or text, and I will send it to you. I encourage you to consider employing the mindset of Faithful Presence in the churches you serve.
