Wednesday, January 28, 2015

Unsatisfied Spiritual Yearnings



Church at the Margins of Culture - Unsatisfied Spiritual Yearnings

The communities at the margins of mainstream culture represent the greatest challenge for the church in the spread of the gospel and the greatest resistance to the institutional church. George G. Hunter III, distinguished professor of church growth and evangelism, writes about the angst of the paradigm shift and the reaction of the church,

The Church, in the Western world, faces populations who are increasingly “secular” — people with no Christian memory, who don’t know what we Christians are talking about. These populations are increasingly “urban” — and out of touch with God’s “natural revelation.” These populations are increasingly “postmodern”; they have graduated from Enlightenment ideology and are more peer driven, feeling driven, and “right-brained” than their forebears. These populations are increasingly “neo-barbarian”; they lack “refinement” or “class,” and their lives are often out of control. These populations are increasingly receptive — exploring worldview options from Astrology to Zen — and are often looking “in all the wrong places” to make sense of their lives and find their soul’s true home.

In the face of this changing Western culture, many Western Church leaders are in denial; they plan and do church as though next year will be 1957. Furthermore, most of the Western Church leaders who are not in denial do not know how to engage the epidemic numbers of secular, postmodern, neo-barbarians outside (and inside) their churches.[1]

The cultural divide between the church with its modernist source and the shift to postmodernism has resulted in an inability to continue business as usual, yet this is exactly what the institutional church continues to do. The cultural shift to postmodernism and post-Christendom has created a cultural transition and a struggle for identity amid the institutional churches. The resulting tension has created dismay for the institutional church in its efforts. Halter and Smay,

We’ve worked so hard for so little, and we don’t know what else to try. We’ve tried Graham crusades, Promise Keepers, Willow Creek church, Saddlebacks’ four bases, the “small group” movement in every conceivable arrangement, Alpha, 40-Days of Everything, and house church. Yet we continue to lose the people we have while failing to reach the ones we don’t have.[2]

The tensions of the inherited modes of church have not satisfied the spiritual yearnings of the marginal and sub-cultures resulting in diminished congregational size and lackluster results in church planting. Ecclesia / Church at the margin seeks to move beyond the institutional church’s dynamics. Stuart Murray notes that the emerging church focuses upon three crucial components of church through “refocusing mission . . . reconfiguring community . . . refreshing worship.”[3] The critical endeavor of the church needs to move away from its modernist mooring within the mainstream of society to the margins. Issues such as “cultural exegesis and reflection on mission”[4] are shaping the thinking of the missional church movement as it engages those at the margins of culture.
Rethinking ecclesia at the margins has resulted in genuine, culturally relevant ecclesial expressions, previously referred to as alternative missional ecclesia. Murray makes an observation about the appearance of ecclesia amid marginalized people, “. . . in networks and sub-cultures. Churches are emerging among science-fiction buffs, surfers, Goths, homeless people, transvestites, many ethnic minorities and youth cultures.”[5] The alternative missional ecclesia at the margins has moved away from institutional buildings and the trappings that come with them. Murray writes about this observation, “They are emerging in cafés, pubs, clubs, mosques, workplaces and on the Internet.”[6] The praxis of ecclesia at the margins takes into consideration the exegesis of cultural context. The issue of cultural contextualization has become a driving concern, so at the forefront of this discussion is the church in culture.



[1] George G. Hunter, The Celtic Way of Evangelism: How Christianity can Reach the West. . . Again (Abingdon Press, 2000), 9.
[2] Halter and Smay, The Tangible Kingdom, 16.
[3] Murray, Post-Christendom, 254–255.
[4] Ibid., 253.
[5] Ibid., 254.
[6] Ibid.

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