In our last blog post, we talked about the church living in a secular post-Christian society. We need to explore further the implications of what it means to be the church in such a secular post-Christian society.
In what is now regarded as a Christian Classic, H. Richard Niebuhr’s book Christ and Culture discusses the various stances that churches have in relation to the culture at large. One of the stances is The Christ of Culture in which churches “interpret culture through Christ, regarding those elements in it as most important which are most accordant with his work and person; on the other hand they understand Christ through culture, selecting from his teaching and action as well as from the Christian doctrine about him such points as seems to agree with what is best in civilization” (Christ and Culture, p. 83). In other words, this stance involves finding those elements of culture that are believed to fit with the Christian faith and then, in turn, operate with a Christian faith that is at home within society.
In some significant ways, though not every way, this Christ of Culture stance fits with a lot of Christianity within the United States. In particular, I’m thinking of the ways in which Christianity operated from the paradigms of modernism and Christendom. This includes the Churches of Christ that many readers of this blog likely have some affiliation with.
With that said, much of the Western world has undergone a paradigm shift in which the realities of modernism and Christendom have given way to postmodernism and a post-Christendom society. Add to this paradigm shift the realities of secularism, and we find ourselves living in the post-Christian society that I described in the previous post. The question we have to ask as we seek to plant churches and make disciples is how do we equip Christians to live with a Christ-formed faith (cf. Gal 4:19) in such a post-Christian society?
With such changes in society, we must learn how to live in a manner that is transformative rather than antagonistic. Becoming anxious or angry with people who embrace values and practices that are at odds with Christianity will only further the gulf between Christianity and society. Making enemies out of society will not do any good. There may be some people who see Christians as the enemy but we must love them anyway because Jesus teaches us to do so (cf. Matt 5:44). In fact, David E. Fitch wisely suggests that when we have such adverse reactions, we should instead “probe what it is about the enemy that creates such fear, jealousy, envy, or even disgust in our lives” (The Church of Us vs. Them, p. 34).
Of course, we don’t want to simply become accommodative towards society and so compromise our witness. So in making disciples, it will take intentional teaching and formation of faith to live, as I like to say, as faithful participants in the mission of God. That is, we must be intentional in learning how to embody the gospel in ways that do not make enemies. But is this possible? David Fitch rightly points out that there is a difference between “making enemies and revealing enemies” (The Church of Us vs. Them, p. 155).
Living as followers of Jesus will certainly put us at odds with the society we live in but like Jesus, we must see ourselves as servants among society. Christianity in society is about serving, with humility and love, so that society might once again see the truth, beauty, and goodness that springs from the good news of Jesus Christ and the Kingdom of God!
_________________________ K. Rex Butts, D.Min, serves as the lead minister/pastor with the Newark Church of Christ in Newark, DE, and is the author of Gospel Portraits: Reading Scripture as Participants in the Mission of God. Rex holds a Doctor of Ministry in Contextual Theology from Northern Seminary in Lisle, IL, and a Master of Divinity from Harding School of Theology in Memphis, TN. He is married to Laura and together they have three children.
Over the last year and a half, I have slowly read through a book written by Charles Taylor called A Secular Age. This book is regarded as Taylor’s magnum opus. What Taylor does is tell the story of how secularism gradually developed over the last four hundred years and how secularism works in the Western world today.
Secularism works through what Taylor calls a “social-imaginary,” which has to do with the way people “collectively imagine” their existence (A Secular Age, p. 146). This is different from what we think of as a worldview in that the social-imaginary is not a carefully constructed set of beliefs but more like assumed beliefs, some of which operate below the surface of awareness. In our society, the social-imaginary includes the loss of transcendence in the lives of people (A Secular Age, p 294). The loss of transcendence means that people can easily live life without any awareness of God at work in their lives.
Let’s briefly move on from Charles Taylor and consider another aspect of the macro culture in North America. In the year 2022, we are living in a post-truth society. According to Lee McIntyre, this post-truth reality means our society is one in which all kinds of people are trying to make us believe in ideas whether there’s good evidence or not (Post-Truth, p. 13).
In his book, McIntyre mentions the Tobacco Industry as an example. For years cigarette manufacturers colluded to fabricate research in support of the claim that smoking cigarettes were not hazardous to health. The Tobacco Industry engaged in this disinformation campaign even though they knew there was conclusive research showing that in all likelihood the tar in cigarettes caused cancer.
Over time, this spreading of disinformation and spinning of facts has helped create a culture where truth seems relative. Although we are now to the point where truth no longer matters as much as feelings (Post-Truth, p. 116). As a result, people may now add adjectives to the word truth and in doing so, seemingly claim whatever they choose to believe as truth whether it is true or not. For example, a part of our vernacular now includes phrases like “my truth” and “alternative facts” as a way of justifying a claim. Of course, what this accomplishes is making our own opinions, perceptions, etc… become a totalizing reality, even if it is self-deception.
This is why what we do as Christians, and not just what we say, matters more than ever. If we’re going to claim that the good news of Jesus Christ and the Kingdom of God is true, which I hope we do, then our claim has to be seen in what we do and how we live. Hence, the title of this message series on Philippians, Living Christ.
I’ll come back to the matter of what we do as Christians but I want to bring Charles Taylor back into the mix for a moment. The secular age we live in means belief and unbelief are in contest with each other. Almost everyone has some doubts about what they profess in terms of religion and spiritual life. For the most part, believers profess faith but have questions that raise doubts about such faith. Likewise, unbelievers profess agnosticism (perhaps even soft atheism) but have questions that cast doubt on their unbelief.
Taylor mentions the aesthetic awareness of beauty, the awareness of a need for ethics and morality, and the awareness of the creative capacity that humans possess as reasons why there are questions that cast doubt on unbelief. The awareness of beauty, morality, and human capacity evokes a wonder that cannot be explained by a secular framework of unbelief (A Secular Age, p. 596). In other words, beauty, morality, and creativity raise questions that cannot be answered in a life in which there is no God. Furthermore, as Taylor explains “there must be some way in which this life looks good, whole, proper, really being lived as it should” (A SecularAge, p. 600). Therefore, even in our day where moral relativism flourishes, people know that there is a right and wrong way to live… a good and bad.
If Taylor is correct, as I believe, then the fact is that even in a secular society, there are many skeptics who still have questions. Such skeptics may have reasons for doubting belief but even with their pervasive secularism they also have questions about whether there is more to life than just what can be observed in a science lab. I contend that this opens space for the church. Knowing that people still have a sense of right and wrong and wonder where that comes from opens space for the church to point to the existence and redemptive work of God. This opening is based on the way we live life, particularly by practicing what Paul describes as true, honorable, just, pure, pleasing, and commendable (cf. Phil 4:8-9).
Although the church’s understanding of what is true, honorable, just, pure, pleasing, and commendable, is going to differ from the way other people understand, surely there are places where there is similar understanding. These are the spaces where God is out in front of the church, already working in the community. For example, believers and unbelievers alike agree that racism, poverty, and human trafficking are unjust realities. So when a local church works to address one or more of these matters, there is a portal for demonstrating what the kingdom of God is like. In doing so, this can become an opportunity to build relationships within the community and perhaps share the story of Jesus as an explanation for why the church would care enough to do something about racism, poverty, and human trafficking.
I’m sharing this with you because we are well beyond the days of leading with “The Bible says…” In fact, in a secular age where truth is now relative, our words matter not without actions that coherently express what we hope to proclaim with our words. At the end of the day, there isn’t any guaranteed outcome except the promise of hope that exists in the crucified, resurrected, and exalted Jesus Christ. Yet the way we bear witness to that hope is by our good works.
“In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” – Jesus, Matthew 5:16 (NRSV)
_________________________ K. Rex Butts, D.Min, serves as the lead minister/pastor with the Newark Church of Christ in Newark, DE, and is the author of Gospel Portraits: Reading Scripture as Participants in the Mission of God. Rex holds a Doctor of Ministry in Contextual Theology from Northern Seminary in Lisle, IL, and a Master of Divinity from Harding School of Theology in Memphis, TN. He is married to Laura and together they have three children.
By now you’ve probably heard more about the realities of the postmodern and post-Christendom society that pervades much of North America. So I won’t bore you with those details but I mention them because they have a big impact on the cultural landscape that we do ministry in. Whether you’re a church planter, a pastor serving in an existing church, like myself, or a Christian leader in some other aspect, the cultural landscape is no longer the same landscape your grandparents grew up in.We can’t ignore the changing cultural landscape of North America and what it means for churches participating in the mission of God. Another reality that we cannot ignore is the decline of Christianity in North America. I don’t have stats for Canada but the number of Christians in America will be a minority in fifty years. According to recently released research from the Pew Research Center, “…the projections show Christians of all ages shrinking from 64% to between a little more than half (54%) and just above one-third (35%) of all Americans by 2070. Over that same period, ‘nones’ would rise from the current 30% to somewhere between 34% and 52% of the U.S. population.”
All this is to say that the way Christians are going to organize as a church, that is be a church, is going to change. I can only speculate on what those changes will look like but it’s not a stretch to imagine a day when many local churches no longer own a building of their own. Perhaps they rent a place in some shopping strip or just meet in homes but they likely won’t have the finances to own their own building. That also means those who are called to serve as ministers of the gospel with these churches will likely do so as bi-vocational ministers, working another job because the churches won’t have enough money to support the minister with a full-time income. That also means the way we educate and equip ministers to serve will change because the cost of seminary education may not seem prudent for bi-vocational ministry (something I lament).
None of the changes I foresee will make doing church incomprehensible but it will take some new thinking that opens space for reimagining how churches live on mission with God. This is especially the case, I believe, for people whose Christian background is the Churches of Christ and the wider Stone-Campbell Restoration Movement. I say this because we have a heritage that has sought to replicate a church pattern that has been constructed from the New Testament through ad hoc proof-texting. This pattern became the pattern for every church in every region with little consideration for the local context and this reading of the Bible has actually become a hindrance to participating in the mission of God.
Now, this might seem a little self-serving but I actually wrote a book that was published earlier this year that addresses the way churches read the Bible for participation in the mission of God. The book is called Gospel Portraits: Reading Scripture as Participants in the Mission of God, published by Wipf and Stock, and is available pretty much wherever books are sold. The description on the back of the book reads:
Many people realize that the cultural landscape of North America has shifted significantly. With such changes, new challenges for how churches live as a proclamation of the gospel have and continue to emerge. These challenges are related to the church’s participation in the mission of God and particularly how local churches live faithfully to God while remaining relevant to such challenges. Because Scripture is revered as God’s word, this matter also pertains to the way churches read Scripture, since the Bible does shape how churches embody the gospel.
Gospel Portraits addresses the intersection of mission and hermeneutics for churches within their local contexts. Believing the gospel calls the church to follow Jesus and bear witness to the kingdom of God, this book proposes that churches should read the Bible as a Christ-centered and kingdom-oriented narrative. This reading of Scripture allows churches to reimagine how they might embody the gospel within their local contexts.
Discerning what a contextual embodiment of the gospel involves, churches portray God’s new creation in ways that are coherent with the biblical story and relevant to their local context. In doing so, churches live as Christ-formed and Spirit-led communities portraying the gospel.
Yes, I want my book to sell but I wrote it because I believe the book will help churches begin learning to read the Bible, not in order to try reproducing first-century Christianity but instead to live as faithful followers of Jesus within their own context. And I wouldn’t pitch my book to you if I didn’t think it would help.
Let me say one final word about the decline of Christianity. As the number of churches shrinks and Christianity is relegated more and more to the margins, there will be frustrations. In such moments of frustration, the temptation is to find quick-fix solutions but such attempts often fail and only lead to more frustration. The only way forward will likely encounter some significant difficulties but we travel with God the Father, Son, and Spirit on our side. Renewal always seems to start in the margins, so we need not fear the marginalization of Christianity — even when relegated to last place. We just need to keep serving with our faith in God, for at the end of the day Jesus is still Lord!
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K. Rex Butts, D.Min, serves as the lead minister/pastor with the Newark Church of Christ in Newark, DE, and is the author of Gospel Portraits: Reading Scripture as Participants in the Mission of God. Rex holds a Doctor of Ministry in Contextual Theology from Northern Seminary in Lisle, IL, and a Master of Divinity from Harding School of Theology in Memphis, TN. He is married to Laura and together they have three children.
Having posted two previous articles about the decline among the Churches of Christ and the need for planting new churches and campus ministries, I would like to share some more thoughts about church renewal.* As the title suggests, church renewal begins with us.
By us, I mean the people who are the church. That should be rather obvious but I’m not sure if it is. Having served in ministry as a minister for the last twenty-two years, I’ve heard and engaged in many conversations about church renewal. Numerous books, articles, blogs, and podcasts have been published, with many of them addressing the issue of church renewal as it relates to the challenges of leadership and conflict, spiritual formation and the mission of God, as well as even evangelism and reaching the next generation. Such conversations are necessary and generally helpful. However, all the methods, strategies, and theories won’t make a difference unless the people who constitute the church are being transformed by God through the Spirit in the way of Christ.
This is why it’s so important to remember that church renewal is Christian renewal. Our local churches are us. We are the church. Yes, we organize ourselves in a manner so that we may function as a church community. And yes, sometimes the way we organize becomes a hindrance to our participation in the mission of God. However, before we can tackle the organizational and theological challenges present in church renewal, we have to ask if we are being renewed by the Spirit in our faith as followers of Jesus.
Some years ago I went through a series of seminars with Mission Alive that focused on church renewal. Very appropriately, the first seminar dealt with our own personal faith. That’s because, as Mission Alive states, “The first ministry of any spiritual leader is to his or her own soul. Your leadership board, group, team or committee cannot lead others into a deeper, more vibrant relationship with God if they are running on empty” (Mission Alive, Renew).
To speak of church renewal as Christian renewal, we must talk about the practices or disciplines that open us to the Spirit’s work of cultivating an ever-deepening faith among us. Just as the proper disciplines of diet and exercise correlate to good physical health, so does proper discipline correlate to a fit faith as followers of Jesus. We are not talking about earning our salvation in any sense. We are simply talking about participating in the activities that will allow us to live as healthy followers of Jesus, exhibiting a courageous and convicting faith that is fueled by the Spirit of God at work in and among us. There are plenty of books written on spiritual disciplines such as reading and meditating on scripture, prayer, fasting, solitude, self-examination, etc… Two recommendations include the now classic book by Richard J. Foster, Celebration of Discipline Ruth Haley Barton, Sacred Rhythms.
I’ll confess that I am neither naturally inclined to physical fitness nor to faith fitness. I’m always a few pounds overweight and I’m still struggling to live as a faithful follower of Jesus. So I have to be intentional about watching my diet and getting exercise, which typically involves walking (having a 125-pound Saint Bernard dog helps). Walking also opens space for me to reflect and become aware of both the ways I see God working and the ways I am struggling in my faith. That open space is where I become intentional about praying, which can still be a struggle. I also have downloaded on my iPhone several apps for reading the Bible as a discipline, not for sermon and Bible class preparation but simply so that I might hear God speak through his word in anticipation of seeing as God sees and joining in his work as a follower of Jesus.
I’m neither an expert on physical health nor an expert on church renewal and maintaining a fit faith. However, one key reason church renewal doesn’t come without Christian renewal is we now live in a time where churches are increasingly made up of Christian consumers. Such Christian consumerism means participating in a local church depends on whether that church provides desired goods. The consumer mindset is not one of how can a Christian serve with their church to participate in the mission of God but instead seeks to be served by the church. Such consumerism, which is antithetical to following Jesus and a hindrance to church renewal, seems especially prevalent among younger adults and students (Kinnaman and Matlock, Faith For Exiles, 27-28).
While consumerism is certainly bred and reinforced by American culture, it is also learned from inauthentic Christianity encountered in church. We must resist the consumer impulses ourselves by attending to our own faith, engaging in the exercises that allow us to maintain a fit faith — a faith that follows Jesus rather than consuming religious goods. Ultimately, the goal of church renewal is participation in the mission of God but that goal begins by attending to our own faith as people committed to following Jesus. Such faith is the authentic Christianity that breaks through consumerism, embodying the gospel and igniting church renewal.
K. Rex Butts, D.Min, serves as the lead minister/pastor with the Newark Church of Christ in Newark, DE, and is the author of Gospel Portraits: Reading Scripture as Participants in the Mission of God. Rex holds a Doctor of Ministry in Contextual Theology from Northern Seminary in Lisle, IL, and a Master of Divinity from Harding School of Theology in Memphis, TN. He is married to Laura and together they have three children.
We need to plant new churches and new campus ministries throughout North America. That I am 100% convinced of but I also know we need missionary planters that can navigate the tension that comes with embodying the gospel. Such tension is a question of how we live in a manner that is both faithful to Jesus and contextual to the local cultures.
Years ago I was serving with a church in New Jersey and one of the members of that church gave me a book to read, one which I enjoyed much and have since referred back to on occasions. The book I was given is called The Drama of Scripture: Finding Our Place in the Biblical Story, (2014, 2004) by Craig G. Bartholomew and Michael W. Goheen. The book, as the title suggests, demonstrates how the Bible tells a coherent story by taking the reader through the story, or drama, of scripture.
Of course, I firmly believe that a narrative reading of scripture matters if we are to faithfully live as participants in the mission of God. Bartholomew and Goheen explain why this narrative reading of scripture matters:
Many of us have read the Bible as if it were merely a mosaic of little bits—theological bits, moral bits, historical-critical bits, sermon bits, devotional bits. But when we read the Bible in such a fragmented way, we ignore its divine author’s intention to shape our lives through its story. …If we allow the Bible to become fragmented, it is in danger of being absorbed into whatever other story is shaping our culture, and it will thus cease to shape our lives as it should (The Drama of Scripture, p. 12).
That’s the rub and the reason a narrative reading of scripture matters. The reality is that everyone is living a particular story. However, when we follow and are baptized into Jesus Christ, God is raising us into a new life that is the good news of Jesus Christ and the Kingdom of God. That’s our new story as disciples of Christ, which is told to us through the narrative of scripture. But if we allow the Bible to be absorbed into a different story, then we will struggle to embody the good news of Jesus Christ and our witness as participants in the mission of God will be compromised.
Of course, I’ve also just named one of the fundamental credibility problems that Christianity has in North America. There are far too many people who profess the Christian faith but continue living out of an alternative story that is not the gospel of Jesus Christ and the Kingdom of God. The stories they live are formed by realities such as national or geographical locations. For example, I once had a Christian justify his subtle racism expressed in his condemnation of inter-racial marriages by saying, “I was born and raised in the south and that’s just the way things are around here.” But to be a Christian is about our location in Christ rather than the location of our childhood. Our baptism into Christ says that our old life has been buried with Christ and we have been raised to walk in a new life in Christ (Rom 6:3-4). So our point of departure for how we live can no longer be where we were raised and whatever was the accepted social-cultural norms of that location.
What makes any life-orienting story a story is the worldview it projects. Worldview stories offer a particular vision and set of values that direct what goal or end (telos) people should live for and how they should live in order to reach the goal. With this in mind, we can see how political ideologies, on both the right and left, offer a rival story to the gospel. Sadly though, too many Christians these days seem to be allowing the gospel story told within scripture to be absorbed into various political ideologies. One only needs to spend a few minutes scrolling through their social media feed to see examples.
Living our of the gospel story as told within the narrative of scripture raises a question. How do we navigate the tension of embodying the gospel in a manner that is coherent with the gospel but relevant to our cultural location in society? In others, how do live as followers of Jesus in a manner that is both faithful to Jesus but contextual to our locations?
Undoubtedly, this is a big question that cannot be fully answered with just one post. However, I recently read another book by Goheen and Bartholomew called Living at the Crossroads: An Introduction to Christian Wolrdview (2008) which is very helpful in addressing the tension of embodying the gospel in our society. Several options that Goheen and Bartholomew reject include simply withdrawing from society, uncritically accommodating society, or living with a dualistic stance where we attempt to live a Christian view privately but publically fit in with the rest of society.
Rather than withdrawal, accommodation, and dualism, the authors call for discernment that considers both the gospel and the culture of society. It is an exercise in critical thinking in which “we discern between the creational structure and design in all things and the religious misdirection and rebellion that pervert God’s good world” (Living at the Crossroads, p. 136). In other words, within every culture, there are likely aspects of life that reflect God’s creative and redemptive intent but also aspects that are departures from this intent. So for example, we can think of sex and sexual intimacy. God obviously created sex and sexual intimacy as a natural expression but we also know that sex and sexual intimacy have often departed from God’s intent in a fallen world corrupted by sin. This is one reason why when someone says, “It’s only natural,” we must critically evaluate whether the claim of being natural flows from God’s creative-redemptive intent or from a fallen-corrupted understanding.
I have mentioned and interacted with both books Bartholomew and Goheen because I find them helpful for us to think about the missional task we face as followers of Jesus living in North America in 2022 and beyond. If you’ve read the books, then great. If you haven’t, I would encourage you to add them to your list of books to read in the not-to-distant future.
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K. Rex Butts, D.Min, serves as the lead minister/pastor with the Newark Church of Christ in Newark, DE, and is the author of Gospel Portraits: Reading Scripture as Participants in the Mission of God. Rex holds a Doctor of Ministry in Contextual Theology from Northern Seminary in Lisle, IL, and a Master of Divinity from Harding School of Theology in Memphis, TN. He is married to Laura and together they have three children.
We live on the frontier of the mission field – actually the far edge of it. Our family lives in the inner city of Regina, Saskatchewan, Canada, among a large Indigenous population. In 2011 my wife and I and our three children prayerfully moved into North Central Regina, and we have been living here ever since, living our lives for Jesus among the people. In this article, I would like to share several aspects of planting a church in this context that invites us to reflect on both the challenges and opportunities before us, as Christians in a rapidly changing world.
Post-Christendom. Recently we were having a Bible study with some younger adolescents. A girl who is about 12 years old, and whom I thought had a church background, asked if it hurt when Jesus was crucified. Imagine what the statement that “Jesus died on the cross for our sins” would mean to her. Little to nothing, given her question! The statement not only assumes a theological understanding of sin but also historical knowledge of crucifixion as an extremely painful form of execution.
Post-Christendom can be described as the decline in the influence of Christian institutions in society – to the point where things such as the church and the Bible are neither central nor well-known. In Regina, there is a neighbourhood called Cathedral, which is named after the large churches (Roman Catholic and United Church of Canada) that are in the area, as well as several smaller ones. The Cathedral area is over 100 years old. But contrast that with two of the newest communities in Regina – Harbour Landing and Grasslands – developed in the 2010s. These neighbourhoods have no property set aside by the City of Regina for church buildings or cathedrals. A lot has changed in the last 100 years, and that includes the removal of the church as a tall, central figure in our communities, to disappearing off the map. So, what are the challenges and opportunities of the Christian mission on the margins?
The challenge on this front is clear. Biblical knowledge is little to none. Gone are the days when the youth went to Sunday school while their parents stayed home, as that was one to two generations ago. Gone also are a Christian moral framework and worldview. So our task is to help people learn the contents of the Bible, and especially the large story of God and his mission in this world. The opportunity here is equally exciting though. We help people learn to read the Bible in a new way by emphasizing the character of God, his mission to love and redeem the world, and the invitation to participate with him in this grand adventure. What a glorious calling! In this missional way of reading the Bible, we are carefully observing God as he worked in the past, and listening deeply for how he desires to work in our lives now, all in eager anticipation for what he will do in the future to complete the story!
Residential School Impact and (Post-)Colonialism. In Canada, Indigenous peoples were for several generations forced to attend Residential Schools, run by various Christian denominations on behalf of the federal government. Among these schools, they were taught the English language and Christian teachings, but many also experienced physical torture, emotional trauma, and sexual abuse. So as one Christian Reformed Church leader described it, “They were offered a cup of cold water in the name of Christ, and it turned out to be battery acid.” So it is understandable that they would give us a long, cold look whenever we offer them anything of a Christian nature today. In fact, after the discovery of unmarked graves at a number of Indian residential schools in 2021, several church buildings on and off reserves throughout the country were burnt to the ground. The backlash against Christendom was swift and strong. Today the hostility to Christianity is palpable in many Indigenous communities and I sympathize with much of that anger.
Indian Residential Schools were a tragic marriage of Christianity with colonialism – European countries bent on empire. Unfortunately, the children of this marriage were not Hope and Dignity, but Despair and Poverty. Today many indigenous peoples, and other Canadians, want nothing to do with the church. If that is what the church is like, who needs it?
So, what challenges and opportunities do this legacy of Christianity married to colonialism bring? The big challenge here is to carry out the gospel mission in a context where many people are jaded and hostile toward Christians. This was a serious concern I had about 12 years ago when I was considering God’s call on my life to plant a church in the inner city of Regina. Would Indigenous people have anything to do with us? Would they even consider the Christian message? Would they even contemplate a friendship with us? We took comfort from one Indigenous woman’s wisdom. She told us that while ethnicity is certainly a factor early on in a relationship, people sense whether you have genuine love in your heart or not and once they get to know you this is what carries the day. We have found that often to be true and so, while we will never be insiders to the culture, we have several relationships of mutual love and respect.
The opportunity that this presents is very significant. Serving as a missionary from a position of weakness is very different from a position of power. As my Christian Reformed friend said, he was highly esteemed in Africa decades ago, as a white male Christian missionary. Now in the inner city of Regina, it is the exact opposite. Each of these words carries, in many people’s minds, a corrupting and coercive sense of privilege and power – white, male, Christian, missionary. So how do we proceed? This challenge is also an opportunity because it forces us to be creative. It requires that we dig deeper into the Christian story and reconsider how we tell it. No longer can we just construct a church building and sit back and wait for people to flock to it. Serving as a missionary requires that we go to the people, that we incarnate the gospel through our lives and actions, that we embody the message of sacrificial love and service to the world in real and tangible ways. The old question is relevant here: If our church disappeared tomorrow, would the community notice? Would they miss us? Would there be a serious hole? Our response to this opportunity lies in humility, self-sacrifice, and genuine love.
Technology. While there are other things we have learned, I am choosing to focus on technology here because we work with a lot of youth. Let’s be honest. Technology has changed our lives, especially for young people. It has impacted how we shop (Amazon), relate (social media), bank, read (Kindle), access news (youth source their news from TikTok), listen to music (Youtube, Spotify), and go to school (Zoom). To lose one’s phone, or go somewhere with no internet access, is the kiss of death for many people.
This immersion in technology has created several challenges. Most importantly, the advent of the smartphone with a reversible camera has had a dramatic impact on the mental health of adolescents (and adults as well). This development, in combination with social media, has created a context where people are able to get instant feedback on their public portrayals of themselves. Never before was this possible So a girl may be disheartened because her selfie did not get as many likes as her friends or boys may compare who has the most followers. Photos and videos are heavily curated, and some parents even hire professional photographers for their teens so they can publish the best possible pictures of themselves online.
The problem here is that people are invited to form their identity based on their online activity. So they are elated when a photo is popular, and then depressed when a Tiktok they have created tanks. Their online activity becomes an extension of, and sometimes even the very heart of, who they are. In some cases people take on an alter ego, an alternate personality, assuming a different gender or ethnicity in an online game or social profile. The question becomes, what is their real identity? Who are they really? And what do they base their value on?
The opportunity in this is to help people form their identity in Christ. This is not a trite statement. In fact, the Bible holds up Jesus Christ as the ultimate reality. In a world of disparate versions of reality – virtual (VR), augmented (AR), and mixed (XR) – we as followers of Jesus are invited into the kingdom of God, where Jesus is the ultimate reality (UR)! This requires that we live into this reality deeply ourselves and that we teach it, model it, and advocate for it with all our hearts. It calls for us to embrace the teachings of Jesus as words of life, as words that have both a descriptive quality about this ultimate reality (the upside-down kingdom of God) and an imperatival call to adoration and obedience. To quote Simon Peter: “Lord, to whom shall we go? You have the words of eternal life” (John 6:68).
To sum matters up, church planting is an exciting adventure that is filled with many rewards and much adversity. The dynamic nature of Canadian culture, and its various subcultures, presents many challenges and opportunities for the Christian mission. With each challenge comes a requisite opportunity. As God’s people, living missionally requires us not to fall into the pit of despair over the rapidly changing landscape all around us. Our task calls us to be creative, listen deeply to our friends and neighbours, pray fervently, humble ourselves, serve sacrificially, and most crucially, listen carefully for the Spirit to lead us in His mission. And so in our corner of the world, we attest to the fact that there is hope at the margins of society!
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Kevin Vance is a minister and church planter in the inner city of Regina, Saskatchewan. He works among youth in Regina and throughout the province to help them find hope and healing in Jesus Christ. He has a special passion for Indigenous youth and the reserves. He and his wife Lisa have been married since 1989 and have three grown children. Together they planted Gentle Road Church of Christ in North Central Regina in 2011, and dream about planting other churches in the toughest communities in Canada.
Missional church planting is gathering people together to become an extended family of God’s people. It happens incarnationally, life-on-life, through interpersonal and compassionate connection.
Last night Becky and I went to Roman’s Hair Salon to get our hair cut. We were Roman and Lee’s last customers of the day. Roman cuts Becky’s hair and Lee does mine. As we were waiting, we heard Roman speak powerfully into the life of another customer whose daughter had recently come out of a deep coma. Roman was encouraging her not to fear but to rely on the Lord for healing. After the customer left, I kidded Roman that she is a counselor and should call her business “Roman’s Hair Salon and Counseling Service.” She laughed and blushed! It was evident that she was honored.
Lee was soon cutting my hair (basically cutting it all off and trimming my eyebrows as she does every two weeks! The best kind of hair cut for an old man like me!). Lee asked how often Becky and I exercised, and I then asked her about her exercise as well. In our conversation I mentioned that there were two types of exercise, exercise of the “body” and exercise of the “heart.” She paused and then asked what I meant by the “exercise of the heart.” I described God forming our inmost being so that we think and behave like Him. For the rest of the haircut she talked and talked about her understanding of this and how it was touching her heart. Although speaking with a deep Vietnamese accent, I was able to hear most of what she was saying. She wanted to know more about “heart exercise.”
In the meantime Roman was describing to Becky her role as a counselor. “I love my customers,” she said. “I believe God gives me a gift of hearing and advising them. I am bold in my speech.” Becky asked, “Who is your counselor?” She paused, thought for a while, and finally said, “I guess God is.” She also testified that a doctor helped her mother, a refugee from Ethiopia, with glaucoma surgery and only charged her $500, which her family was able to raise. Becky reflected later that perhaps hair stylists are like proverbial bartenders: When asked, “How are you doing?”, customers may likely respond, “I am having a terrible, horrible, very bad, no good day!” People sit with aching hearts and words just come tumbling out. The server listens and gives words of hope.
After our haircuts Becky and I congratulated Roman on new décor of her beauty salon. With tears she began to tell us her journey over the past six months. She almost lost the salon because of high rent and lack of customers. She told how the owner, believing in her, reduced the rent; how an exceptional 25-year-old resource person through Groupon taught her how to advertise; and how a new friend had unexpectedly decided to redecorate her salon as a special favor to her. “I know it was God,” she said, pointing up. We were touched that these searchers with little Christian community were yet acknowledging God in their lives.
We began to talk about how lonesome North America is, how we live in proximity to many people but without neighborliness, and yet how we need each other to live and survive in this world. As we shared, we asked both Roman and Lee to become part of our extended family, our “Oikos,” and begin a spiritual journey with us. Becky and I gathered Roman and Lee in a small circle and prayed with and for them.
We are learning that people-gathering is done relationally, heart-to-heart, with prayer, calling people into community and allegiance to God. We are on a journey . . . . Pray for us.
