Preorder My Next Book: Fake Christianity: 10 Traps of an Inauthentic Faith (and How to Avoid Them)
Fake Christianity is deceptive and deadly. And, unfortunately, it’s very much alive today. We can easily recognize problems and hypocrisy around us. But it takes humility and courage to face the error and deception within us. Sure there obvious examples of hypocrisy all around us. But as we identify and avoid those sins, we also need to hear Jesus’ call to identify and avoid more subtle forms of hypocrisy, like prayerlessness, neglect of the Bible, gossip, bitterness, and every other form of ungodliness.
In Fake Christianity, I look primarily to Jesus’ final public message before his crucifixion and resurrection (Matt 23), where he addresses a culture remarkably like our own. I do my best to help you see how Jesus exposes ten traps of inauthentic faith and how the gospel enables us to overcome them. As we follow Jesus’ words and walk in his power, we will experience greater joy, peace, hope, love, and purpose.
You can preorder the book HERE.
7 Books Recommended by Glen Scrivener About the Historical and Conceptual Roots of Popular Cultural Concepts
In The Air We Breathe: How We All Came to Believe in Freedom, Kindness, Progress, and Equality, Glen Scrivener contends that concepts like equality, compassion, consent, enlightenment, science, freedom, and progress aren’t self-evident. Instead, they are the fruit of Christianity.
I’ve just started making my way through this fascinating, engaging, and biblical book. But early on, Scrivener provides a list of books that have helped shape his own thinking. I thought I’d provide his list for those interested in adding thoughtful books to their reading list.
On equality: Inventing the Individual by Larry Siedentop
On compassion: Destroyer of the gods by Larry Hurtado
On consent: From Shame to Sin by Kyle Harper
On enlightenment: The Light Ages by Seb Falk
On science: The Warfare between Science and Religion: The Idea That Wouldn’t Die, edited by Jeff Hardin
On freedom: In the Image of God by David Brion Davis
On progress: Protestants by Alec Ryrie
4 Types of Leadership Teams Every Ministry Leadership Team Should Understand: Insights from Larry Osborne’s “Sticky Teams”
How does the growth of a church and its leadership team impact how its leadership team functions and what leaders should expect? Leaders who have been a part of a staff, whether paid or unpaid, that’s grown numerically, understand that growth changes certain aspects of the leadership team.
But how?
Well, Larry Osborne, in his book Sticky Teams, argues that there is a lot we can learn about understanding the changes that happen when growth occurs, by thinking about the changes an athlete has to make when he or she switches from playing one sport to another (63).
He writes, “Growth produces predictable changes in the way in the way leaders and leadership teams relate and carry out their functions, changes that are remarkably parallel to the changes an athlete must go through to transition from running track to playing golf, basketball, or football” (64).
How so?
The Track Star Phase – “Like the high jumper or sprinter, the solo pastor may work out with others, but he performs alone, often without fanfare or support and usually before a small crowd peppered with close family and friends” (64). One positive of this role is that there is incredible freedom. But, sadly, it can be overwhelming and lonely.
Golfing Buddies Phase – “The dynamic of a small group of leaders are very similar to those found among a small group of golfing buddies. Golf is a highly relational game. So are small ministry teams” (64).
The Basketball Team Phase – “When a ministry team grows larger, the relationships and functions begin to resemble those on a basketball team far more than anything you’d find on a golf course. Basketball is primarily a team sport, not a friendship sport. It requires working together, trusting one another, and sharing the ball. But unlike golfing buddies, members of a basketball team don’t expect that everyone will be best friends” (65). Roles are more clarified, but people still have to play multiple roles.
The Football Team Phase – “When a leadership team increases to fifteen or twenty-five members, and in some cases fifty, one hundred, or more, the game changes radically. It starts to feel and function more like a football team. . . . Football is a game of highly specialized roles. . . . Few players are interchangeable. . . . Teamwork is more important than on-on-one skill” (66). He continues, “At this stage, it’s no longer possible for everyone to know or have input on what everyone else is doing” (66). The impact of this team can be bigger, but camaraderie is harder.
How do you know where you are in this? Besides the number of people on your team, Osborne writes, that the two other indicators that the “game is changing” is relational overload and increased communication (67).
Regardless of your view of church leadership, I thought these insights into the ways that more people change the dynamic on a team were incredibly helpful. I hope they help you as well.
Praying Against the Respect for Marriage Act Because I’m for the LGBTQ+ Community
It’s not loving to create laws that promote falsehoods, confusion, discrimination, and harm, while reducing the institutions that help people flourish the most. That’s why, out of love for all people, including the LGBTQ+ community, I’m praying against the Respect for Marriage Act.
I know this isn’t a popular position in our culture or, most likely, a winning position in the Senate today. But, as a Christian pastor, I think it’s important to voice what Scripture clearly teaches to the church and the world around us, if for nothing else, to help people that think we are hateful or wrong, understand better why we believe what we believe. If you know many Christian pastors, you know that we don’t usually speak passionately about legislation related to minimum wage, the debt ceiling, and many other important things. And the reason for this lack of expressed opinion is that there isn’t as much biblical clarity on these issues. They are important, but not as clear as the issue of marriage.
So, if you will, consider briefly this unpopular opinion. To begin with, RFMA promotes falsehoods and confusion because it asserts, following the Obergefell decision, that marriage is something other than a union between a man and a woman—that it can be a “same sex marriage.” Before asking whether or not this definition of marriage has any negative consequences, it should be noted that this definition is out of step with the way marriage has been defined biblically, historically by every culture regardless of beliefs, legally, and philosophically. While “same sex marriage” seems to be a dominant notion today, it is one of the least held views in all of human history.
But, many argue, why does it matter whom people choose to love? Well, first of all, the question of “whom you can love” is different from the question, “What is marriage and who can be married?” You can love all kinds of people in a way that doesn’t redefine marriage. Also, in regards to romantic love, our culture, like other cultures, has laws telling us whom we can and can’t “love” in a romantic way. For instance, even though some in our culture are starting to push back on this idea, most still believe it is wrong for a grown man to have a romantic relationship with a young girl.
But, to put the question more accurately, why should people, whether Christians or not, be concerned about the redefinition of marriage? Because if you redefine marriage like this, then you are promoting a concept that isn’t sound in any historic or philosophical sense. And that’s not a good thing. Words matter. Ideas matter. Institutions like this matter.
Furthermore, you strip a vital social institution of its integrity, which causes greater confusion about what will really lead to human flourishing. It misdirects people away from unions grounded in the creation order that produce human flourishing and toward different unions that do not have the same grounding or track record. It’s confusing.
If it’s true that promoting “same sex marriage” promotes falsehoods and confusion, then it shouldn’t be surprising that there are other negative consequences—like increased discrimination. If RFMA passes, without a doubt, people and institutions that hold the historic position on marriage will be abused for their convictions. If you don’t believe this, you haven’t been paying attention. Over the past decade, more and more people have been defamed, sued, otherwise attacked for their traditional views on marriage. These cake makers, video makers, t-shirt makers, and many more, serve all people, including the LGBTQ+ community, but they simply don’t serve all events—like same sex weddings. This is an important distinction. They serve all people, they just don’t do all events. Yet, tragically, these folks have spent countless hours and money, just trying to live their lives.
Ah, but what about the men and women who need services? There are, of course, plenty of businesses that are happy to serve them. In fact, most businesses aren’t just happy to serve them; they declare their willingness with signs on their doors and slogans on their websites. The issue for many isn’t about creating access to the same kinds of things everyone else has access to, it’s about crushing those who disagree—those who hold to a historic view of marriage. The passing of the RFMA will only put more people and institutions under attack.
Unfortunately, all of this will lead to more harm everywhere. Why? I’ll just mention two of the ways. First, apart from the harm of creating a culture that is controlled by these falsehoods and confusion, with increasing discrimination, it will reduce the help that the most vulnerable in our society get from the people and institutions that hold to the historic view of marriage. It’s very simple. The people who do the most work with the homeless, the hungry, the poor, etc., in our country are the people that mostly hold to the historic view of marriage. If RFMA passes, these people will be under attack more and more. And when you are under attack, whether it’s through a lawsuit or whatever, you have to take the time, money, and energy you were going to use to help struggling people and redirect it to push back on the attack. And while the LGBTQ+ community is effective at many things, with all their power, they have yet to use it to create anything that comes close to what Christians have created to care for the most vulnerable of society. Without question, the RFMA will make life worse for people who need help most.
Secondly, very simply, RFMA will make life worse for children. It’s a sociological fact that children do best when they grow up in a home with a dad and a mom. RFMA will lead to more kids growing up in homes where there isn’t a dad and a mom. While this an unpopular opinion, for the sake of wanting what’s best for kids, it should be said. Think about it. Even if we didn’t use the Bible, the fact that “same sex marriages” don’t produce kids, should be evidence that these “marriages” aren’t the ideal setting for kids. I know, I know, there are many Christians who think these kinds of things shouldn’t be said because they don’t want their friends identifying as LGBTQ+ to be offended. But we have to remember that it’s never loving to lie about these things. Of course, we should treat these folks with dignity and respect. But we must be clear that part of treating them with dignity is speaking the truth in love.
I’m praying that RFMA doesn’t pass, that the LGBTQ+ will take a new, life-giving path toward the truth of their Maker and experience his blood-bought grace—and that all of us, wherever we fall on these issues, can speak the truth in love. We might not disagree less in the days ahead, but perhaps we can disagree better.
C.S. Lewis on the Importance of Accessible Communication
Our business is to present that which is timeless (that which is the same yesterday, today, and tomorrow) in the particular language of our own age. . . .
We must learn the language of our audience. And let me say at the outset that it is no use at all laying down a priori what the “plain man” does or does not understand. You have to find out by experience. . .
You must translate every bit of your Theology into the vernacular. This is very troublesome and it means you can say very little in half an hour, but it is essential.
It is also the greatest service to your own thought. I have come to the conviction that if you cannot translate your thoughts into uneducated language, then your thoughts were confused. Power to translate is the test of having really understood one’s own meaning. A passage from some theological work for translation into the vernacular ought to be a compulsory paper in every Ordination examination.
—C. S. Lewis, “Christian Apologetics” [1945], in God in the Dock: Essays on Theology and Ethics (Grand Rapids: Eerdmans, 1970), 96.
Hope For The Hungry: The What, Why, and How of Our Churches Efforts to Grow Food to Feed The Hungry
In March of 2020, as the world was shutting down for COVID, our church, Redemption City Church, started growing food on our church property to give away to meet food shortages in our area. Nearing the end of the third growing season, with a lot of ups and downs along the way, we have grown and given away over 90,000 lbs of food to reduce spiritual and physical hunger amongst every kind of population you can imagine here in Mid-TN. That’s a little over 70,000 people that Redemption City Church, a nine year old church that typically has a little over 400 people on a Sunday, has been able to feed in Jesus’ name.
No, we didn’t start this ministry because we want to become farmers, we simply wanted to be faithful—faithful to the calling of God on our church to advance his mission in our context with all that He’s entrusted to us. As strange as it sounds, we wanted to follow in the footsteps of heroes of ours like George Mueller, to name one of many, who used mercy ministries, like his orphanage, as a strategy for “showing God” to a world in desperate need of Him.
Of course, our church, wasn’t the first to think of doing something like feeding the hungry. Jesus set the pattern for reducing spiritual and physical hunger in his ministry, most famously as he miraculously fed the multitudes (Matt 14-15). In those narratives, we learn that Jesus spoke to the spiritual hunger of their hearts so powerfully that the crowds were willing to follow him and listen to him for long periods of time without regard to food. Their hearts and minds were starved. Jesus’ message was a feast. Indeed, he is the bread of heaven (Jn 6).
But, more famously, in those narratives Jesus also fed their hungry bellies. What is so often missed in our reading of these miraculous narratives is the fact that Jesus fed the multitudes through his disciples. “You feed them,” Jesus said to his disciples. They knew that Jesus’ command was impossible. After all, the size of the crowd was most likely around 15,000 people! Jesus called his disciples, and all of us since then, to join him in an impossible work that brings him great glory and does great good. And that’s what happened. After commanding the disciples to do the impossible, Jesus used them to do the impossible, since they delivered and collected the food.
While many parts of that moment aren’t repeatable, some, Jesus said, should be. Later, Jesus commands his disciples to feed the hungry and clothe the poor (Matt 25:35-40). His Spirit inspired NT authors like James to command churches to do the same in places like James 2:14-17. Any of the myriad of passages in the NT that talk about “caring for the poor” are passages that assumes that those caring for the poor are thinking about feeding the poor. The fact that food work is such an important part of kingdom work shouldn’t come as too big of a surprise to us, since the kingdom was originally lost because of Adam and Eve’s mishandling of food (Gen 3:1-6). Without question, Jesus and the Apostles led the NT church to reduce spiritual AND physical hunger.
That’s why, when you examine the way Christians throughout church history followed Jesus’ example and teaching, you see that, amongst many practical acts of love and generosity, they fed the hungry spiritually and physically. Jesus didn’t just feed hungry bellies that one day in Galilee, he’s continued to use his disciples to reduce the spiritual and physical hunger around them. Redemption City Church is simply using our land to do the same.
Why Should Your Local Church Consider Launching A Ministry That Feeds The Hungry
While it’s true that not every church needs to grow food and give it away, I believe many more can and should. Here are three quick reasons why your church should consider a “Hope for the Hungry” ministry that grows and gives away food.
First, and most obviously, launching a ministry like this would enable you to follow the biblical teaching and examples mentioned above—helping glorify God and do a lot of good in your area for the cause of Christ. Right now, as I write these words, over 700 million people go to bed hungry each night. That’s a group of people around two times the size of the U.S.A. Many believe that number will rise to over 840 million people by 2030. That’s a lot of hungry children, teenagers, young adults, and elderly. Because of COVID-19, it is estimated that 83 to 132 million more people will be chronically hungry than were projected to be. The war in Ukraine is making things worse. In the state I live, TN, we have around 1 million hungry people, over 250,000 are children.
I don’t know the last time you were hungry, but it usually doesn’t bring out the best in people. When we are hungry we are typically less joyful, patient, loving, focused, or any of the other characteristics that we were meant to be marked by. As a pastor, if my sermon’s go long, I know people won’t be happy with me. They’re hangry! When people fast from a meal, they typically struggle in ways they didn’t expect. Whatever your experience with hunger is, we all know that a lack of food leads to a lack of a lot of other great things in life. 700 million people experiencing these kinds of hunger related problems each day is a big deal.
Second, launching a ministry like this will increase the number of Christ-centered conversations amongst your church and with the community. Since we began our “Hope for the Hungry” ministry, we have had a massive increase in evangelistic conversations. We have yet to come across a single person, no matter how lost, who hasn’t had a positive posture towards our efforts. It’s helped give our people more courage to talk about Jesus, I think, because of that. We have more unbelievers, also, who work on the farm. Just a couple of months ago, an unbelieving man who a year ago was a skeptic, gave his life to Christ and was baptized. Why was he around? His wife, who was already a Christian, loved the work on the farm and he thought that was cool too. Over the past year he met with several of us and God saved him. Amazing! Finally, the ministry has deepened the relationships amongst our church. Whether talking as beans are getting picked, weeds are getting pulled, or something else, people open up when their hands are getting dirty. One volunteer recently said, “we’re not just growing food out here, huh?” God grows our relationships on his mission.
Third, launching a ministry like this helps the cultural apologetic case for Christianity. On this point, I’m thinking primarily about the next generation. All of our kids will grow up and go into a world that says something along the lines of, “Christians don’t do anything.” A college prof, a politician, a boss, someone will say it, and it will be said over and over. Having a ministry like this, I believe, positions the next generation to “win the moment,” whatever that “moment” might be, by saying, winsomely and humbly I hope, “our church grew food every year and fed the hungry.” That kind of story changes the conversation. How powerful would it be if an army of churches came together and were providing over 1,000,000 lbs of food annually to the hungry in their area? What about 10 million lbs?
Perhaps, with a God empowered “Hope for the Hungry” effort, we might do a better job pushing back the darkness like the early church did. Describing one such instance, Ian Shaw, in his Christianity: The Biography, wrote, “When the fourth-century Roman emperor Julian tried to undermine Christianity, he found it difficult because of its strong system of social care and the high reputation Christians had gained for their generosity—something that paganism could not match. Social concern was an essential part of early Christian practice and closely accompanied the message of Jesus Christ as Savior.” As the culture darkens, practical examples of light like this will help many “find their way home.”
How Does A Local Church Launch A Ministry That Feeds The Hungry?
Over the past three years we have put in a lot of work, made a lot of mistakes, and learned a lot. There are at least 5 basic things you need to launch a ministry like this.
First, as obvious as this sounds, you need some land to grow the food. How much land? Not that much. We have about 8 plots on 2 acres of the 31 acres we own. It takes a lot of work to keep that amount of land going like it should. In fact, we’ve talked about doing less. So if you have half an acre, go for it. But you have to make sure that your land can grow food. We have had our soil tested and you’ll need to as well.
Second, you need to figure out your work capacity. How many volunteers do you have? How often can your volunteers work? Who has farming expertise? Do you have money to help pay for some help and for some needed tools? I recommend that you have a paid leader who knows farming and is good with people (important for volunteer retention), identify “champions” who can work part of several days a week (typically these are older folks or people with a significant amount of freedom), create 4-6 church wide work days (typically on days where a lot of work needs to be done, like a harvest day), and figure out what tools can be donated and what need to be purchased (we had to buy a tractor, etc.). The first two years we had a special offering at Christmas that paid for the year’s needs. We have just had teams come from local schools or from out of town so that their students could help on the farm. When done right, this added muscle really makes a difference.
Third, you need to figure out your county and state requirements. My guess is, you’ll need someone who knows agriculture to help walk you through this part. We did. If you don’t know anyone, perhaps a call to the state’s ag department can help. We learned, for instance, that it was important NOT to wash our produce in order to avoid liability. It would have been easy for us to skip this step, do something like washing the vegetables, and then get sued. Make sure you don’t skip this step.
Fourth, identify the people to whom you will give the food. This step is trickier than most think it will be. In order to do it, I suggest you start by praying for God to show them to you. It’s amazing how many of our current relationships came “out of the blue.” Ask God to help you and be sensitive to his leading. Second, look for ministries like “OneGenAway” in your area who you can take larger amounts of food too. There aren’t a lot of places to whom you can take thousands of pounds of food in a day, but that’s what you’ll have to do a few days a year. Large capacity partners like that help you get food to the folks who need it without it rotting. But, thirdly, God will often provide smaller capacity partners too. We also brought bags of food to church some Sunday’s and encouraged people to take them if they needed them or if they knew someone who would need them. We’ve also had people work the farm “glean” from the farm, which we encourage. Partner with churches. You get the idea.
Fourth, with the help of an expert, figure out what you can plant and when it needs to be planted. This plan, of course, will be location dependent. For those new to farming, this is more important than you think it would be. These experts will also be able to give you tips on how best to take care of what you are growing as well. This framework will also help you plan the best days for church wide work days and events.
Fifth, set expectations. We often say, “farmers are flexible.” You know why? Because sometimes, on the church wide work day, it rains. This year we had a drought that hurt that amount of food we produced. So we let people know that our goal isn’t perfection, it’s faithfulness. Also, some people follow through and help like they say they will and others don’t. It happens. If kids happen to ruin a plant while families are out there working, that’s okay. We care about people more than plants. The Enemy is always looking for a way to discourage. Setting expectations helps limit his effectiveness.
These are five things I think you need to think through in order to launch a “Hope for the Hungry” type of ministry without making some of the mistakes we made. I’m sure I’ll think of other things later (if you do, email me and I’ll add them).
I hope you’ll consider praying for our ministry and that God would launch more ministries like it. The last two years, the recipients of our food were pickier about what kinds of food they wanted. Some wanted more potatoes, some loved tomatoes, some jalapeños, and on and on. This year, as conditions in our world have gotten worse, our partners are just asking for “more.” I bet there will be more and more people like that around all of our churches in the days to come. Perhaps this is the time to launch your “Hope for the Hungry” ministry?
Christ and Culture: The Call to be Salt and Light in a Decaying and Darkening World
Alasdair MacIntyre, in his book, After Virtue, argues that Western culture is in a situation very similar to the cultural moment when the Roman Empire fell. Rather than being governed by reason, faith, or some combination of the two, our culture is governed by emotivism. Emotivism is the concept that moral choices are simply expressions of choosing what “feels right,” not because there is an objective right and wrong. Because of this, our culture is unraveling.
In a culture like ours, where realities as simple and obvious as identifying a person’s gender with their biological sex is rejected and seen as hateful, not just by the periphery of society, but the major institutions, it is difficult to avoid agreeing with MacIntyre’s point. If our culture can’t agree on the fact that boys should compete against boys, and girls should compete against girls, that only women can have babies, and that people and businesses should be able to make decisions and policies accordingly, how can we improve many of the much more complex areas of our culture? It’s a dark time.
That’s why I believe it’s important for all Christians to think more thoroughly and carefully about what it means to be a Christian in this culture. In the midst of the cultural chaos, Jesus provides a pathway forward. He’s brought the church through more difficult times, enabling them to be both faithful and fruitful. I believe he is doing the same today. But it won’t be easy. To help, I think Christians need to return to Matthew’s Gospel and reorient their lives accordingly.
Matthew’s Gospel as a Playbook for Cultural Engagement
When Jesus stood on the side of that Galilean hill delivering what we now call, the Sermon on the Mount, the people of God were not in a position of cultural power. They weren’t in a position of strength economically, politically, or any other meaningful cultural measure. They didn’t hold positions in the elite institutions of the times, as James Davidson Hunter and others have argued are important for cultural change. They weren’t winning the battle of ideas culturally, as Francis Shaeffer and so many others have tried to help so many world changers do. In fact, the first followers of Jesus were unmistakably vulnerable politically, economically, medically, professionally, and relationally as they carried out their lives under the harsh rule of Rome.
And yet, it was to those powerless people, that Jesus set out a vision, one that focused on creating a people that are salt and light in a decaying and darkening world, that has undeniably changed the world. In order to be salt and light, his followers had to be prayerful (Matt 6:9-13), principled (Matt 5-7), and practical (Matt 8-9). They were to be prayerful because prayer, more than anything else, shows whether we really believe that we need God’s help to advance God’s mission in our day-to-day lives They were to be principled because just as creation unraveled with the rejection of God’s powerful word (Gen 3:1-6), it will be restored by God’s powerful word. And, finally, Jesus’ followers are to be practical, they are to make a difference practically in the lives of those around them, because Jesus loves to use “good works” like feeding the hungry, caring for the poor, and more, to adorn the gospel and all its world changing realities (Titus 2:10). Christians don’t need cultural power to bring about cultural change because Christians follow a king whose kingdom, and all its power, is not of this world—that created this world (Jn 18:37).
But it’s important, as we seek to follow Jesus’ plan for being salt and light in a decaying and darkening world, being a prayerful, principled, and practical, that we don’t miss out on the rest of Jesus’ plan revealed in Matthew’s gospel. In a culture marked by “expressive individualism,” it’s easy to skip the following parts of Matthew’s gospel, which show that Jesus is advancing his mission through a people, a church, that he is building (Matt 16:18). Why is this so important to see? Because Jesus’ mission advances most impactfully when his followers commit to one another to carry out his mission in local churches. These local churches aren’t supposed to be just another group of people who share the same preferences. They are a people who share the same faith in the crucified and risen Lord. They believe that Jesus’ body and blood, and his indwelling Holy Spirit, is enough to change their relationship with God and others.
Matthew’s Gospel doesn’t end numerically better than it starts. When Jesus meets his disciples on a hill in Galilee there are less present than when he delivered his Sermon on the Mount. But a decline in numbers doesn’t always mean a decline in influence. The major difference, obviously, was that Jesus was now the crucified and risen Savior—one whose hands were marked by eternally healed scars. His promised presence provides the key to advancing his disciple-making, and, consequently, world changing, purposes (Matt 28:18-20).
Matthew’s Gospel, which some scholars argue is the most read book in all of the Bible, provides a playbook for cultural change—one that doesn’t depend on cultural credibility, but the power and presence of the risen Lord.
Following the Mission of Christ throughout the History of the Church
A surface level reading of the book of Acts and the rest of the New Testament reveals unmistakably, that the followers of Jesus were prayerful, principled, and practical, as they sought to be salt and light in a decaying and darkening world. Local churches were started and the results were stunning. No one, no matter how well positioned culturally, in those cultures had the intellectual and spiritual resources to get people, as divided as they were culturally, to love and serve one another sacrificially like brothers and sisters, to do unmistakable good to all types of people. Little by little, life by life, the gospel began to change the world. The light was pushing back the darkness.
Christians enjoyed with gratitude all of the good things in their lives and culture given by God (Jms 1:17). Because the Fall hasn’t erased all of the goodness of God’s creation, there is much to be enjoyed. They also rejected many of the ideas and lifestyle choices that were evidence of the Fall and the ongoing powerful presence of sin in our broken world. And, finally, they sought to enhance or improve their lives, the lives around them, and beyond, fighting to bring all things in submission to the Lordship of Christ (Eph. 6:10-20).
This same trajectory was followed beyond biblical times through every phase of church history, starting with the Patristic period (30-590), then the early Medieval period (590-1054), the late Medieval period (1054-1517), the Reformation (1517-1689), and the Modern Period (1689-Present).
During the first part of the Patristic period, Christians combatted heresies, launched what would eventually become hospitals, cared for forsaken children, and more. During this period, Augustine, wrote the City of God, where he provided a devastating critique of pagan culture and one of the greatest writings in the history of the church.
During the early Medieval period, as Christians lived in a world where Rome had been conquered by the barbicans, they faced new cultural challenges with the beginning of Islam in 622, the rise of the Holy Roman Empire, and countless other challenges. Benedict’s “strategic withdrawal” from much of the surrounding culture, provided resources that Christians greatly needed in the centuries to come, as Rod Dreher has helpfully observed in The Benedict Option.
Christians launched educational institutions that have continued until today during the late Medieval period. The most prominent example, of course, is Oxford, which was started in 1096. Christians also dealt with major abuses in the church, advanced Bible translations at the cost of their lives, and the Crusades.
Christians entered the 1500’s as a major cultural force, for good and for ill. They had come a long way from that small hill in Galilee. Much good and much harm had been done in Jesus’ name. There was a need for major change. Starting with Martin Luther, the Reformation, created all kinds of amazing glimpses of “light in the darkness.” The five solas revolutionized how Christians approached being “salt and light” in a decaying and darkening world. The importance of “vocation” was elevated for all Christians. Abraham Kuyper helped followers in all seven spheres of culture see how to bring them under the Lordship of Jesus.
Finally, in the Modern period, with the rise of the Enlightenment challenge, Christians experienced religious toleration, advanced world missions, started major educational institutions (like Harvard was in the 1600’s to train ministers), and more. The first and second Great Awakening took place. George Mueller revolutionized orphan care in England. William Wilberforce fought the slave trade. Book publishers were started. Jesus advanced his cause through his church. Of course, Christians continued to make major, sinful errors. The role of many Christians in the slave trade remains, most likely, the greatest hypocritical sin of this period.
While this embarrassingly succinct overview of church history is admittedly simplistic, I include it to help provide historical perspective that shows every Christian at every time, has had challenges and opportunities to be salt and light—to be prayerful, principled, and practical. The Spirit of Christ has powerfully advanced the Father’s purposes through Christ’s blood-bought, imperfect church.
The Church as Salt and Light in a Decaying and Darkening World
Over the last 75 years or so, as Christian thinkers have tried to help Christians understand how best to be salt and light in a decaying and darkening world, the most substantial efforts have started by wrestling with how best to define “culture.” H. Richard Niebuhr’s, Christ and Culture, arguably the most influential work on its subject since it was written, does. Francis Schaeffer, Charles Colson, Nancy Pearcy, Andy Crouch, James Davidson Hunter, just to name a few thinkers, all spend time reflecting on the best way to define “culture.”
Hunter, in To Change the World, argues that most definitions can be categorized either as idealists or materialists. Idealists define culture primarily in intellection, worldview terms. These thinkers do a fantastic job showing what Richard Weaver voiced, in 1948, “ideas have consequences.” We change culture, in this view, primarily, when we change how people think about the world.
Materialists, like Andy Crouch, aren’t materialists in the sense that they don’t believe in God and the supernatural. Rather, they identify culture primarily with what is made of the creation. Hence, the title of Crouch’s book is Culture Making. We change culture, according to this approach, when we create new cultural goods, whether that is a sweater, a song, or whatever.
Hunter highlights what he believes are strengths and weaknesses that are found in each approach. As expected, Hunter provides what he believes is a better way, one that focuses more on the importance of institutions and networks. Perhaps he could best be described as an institutionalist. How do we change the world? By being faithfully present in the institutions and networks around us.
For our purposes, following Abraham Kuyper’s lead, I think it’s most helpful to think about culture as what’s found in the seven spheres of culture: religion, family, education, government, media, arts and entertainment, business, and online. In all of these spheres, I think it’s helpful, although somewhat arbitrary, to recognize that there are different levels of participation in each sphere: thinkers, doers, and consumers.
With this idea of culture, the question, then, becomes, how do we relate to what exists in these various spheres, with these various levels? While Niebuhr’s 5-fold typology is incredibly influential, I think that T.M. Moore, in his Culture Matters, provides a helpful way to think about how Christians engage with their culture: cultural indifference, cultural aversion, cultural trivialization, cultural accommodation, cultural separation, culture triumphalism. As each category is thought about, he notes, “No one adheres to any of these six models as the exclusive or even self-conscious approach to culture matters.” In short, culture is so complex, that there are times when we need to employ each of these approaches as we try to be salt and light in a decaying and darkening world.
I think that the task before us is the same as the task before those first followers listening to the crucified and risen Lord Jesus deliver his Great Commission. We should be prayerful, principled, and practical as we seek to advance the cause of Christ in partnership with other believers in local churches.
As Christians think about the messages, institutions, people, and all the rest, around us in all seven spheres, at every level in those spheres of culture, we should enjoy the good gifts of God in our culture with gratitude, resist the evidences of the Fall in our culture around us and inside of us, and improve every aspect of the culture for the glory of Christ. Let’s not run from the battle, let’s engage with it. But let’s fight, not as the world fights, but as our Lord fights, with truth and grace—prayerful, principled, and practically.
Some of the issues before us are obvious and some are not. That’s why it’s important to remember, as the New Testament church had to be reminded of, that we see through a glass dimly (1 Cor 13:12; Rom 14). Let’s remember that it’s not just important that we are right, we must be loving (1 Cor 13:1-7). If the Apostle Paul and Barnabas didn’t agree on the best way to move the cause of Christ forward, we’ll have our struggles to get along too.
Christians are a part of their culture, even as they are called to represent Christ in their culture, enjoying the good, rejecting the bad, and bringing all things in alignment with Christ (Eph 1:10). When we do this prayerfully, principled, and practical, we can be salt and light in a decaying and darkening world.
A Brief Summary of “The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up A Generation for Failure”
Teen anxiety, depression, and suicide rates have risen significantly in the last few years. Universities are no longer places where the free exchange of ideas can take place. Online anyone can be shamed or cancelled for saying something well-intentioned, as long as someone interprets it uncharitably. More problems could be noted. Many people sense that things are worse than they usually are, and they seem to be getting worse.
How did this happen? Greg Lukianoff, a First Amendment lawyer, and Jonathan Haidt, social psychologist, provide some insightful answers in their book, The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up A Generation for Failure. Neither of these authors are Christians, but there is a great deal of truth in their book. In what follows, I want give a brief overview of their book.
In Part 1, the authors explain what the “new culture of safety” that has marked college campuses since 2013 is, summing it up with 3 Great Untruths. “Untruths” are problematic beliefs that need to be rejected. The first untruth is, “the untruth of fragility: what doesn’t kill makes you weaker.” The second is, “the untruth of emotional reasoning: always trust your feelings.” The third is, “the untruth of us versus them: life is a battle between good and evil people.” All of these “untruths” qualify are problematic, according to the authors, because they “contradict ancient wisdom,” “modern psychological research on well-being,” and “it harms the individuals and communicates who embrace it.”
In Part 2, the authors spend two chapters looking at these “untruths” in action. In the first chapter, the authors look at the “shout downs,” intimidation, and violence that mark many college campuses, how “speech as violence,” and how all of these realities are harming the mental health of students. Secondly, they look at the sociology of witch hunts and how it is leading to chaotic situations on more and more campuses.
In Part 3, the authors unpack six realities that they believe explain the significant changes happening on many university campuses. The first is the “rising polarization and cross-party animosity of U.S. politics.” The second is “the rising levels of teen and anxiety and depression.” Much of this, the authors argue, is due to the impact of “screen time,” which is especially hard for young girls. Third, parenting practices have changed, with parents becoming more fearful and overprotective, even as their kids have become safer. Fourth, the loss of “free play” and “unsupervised risk-taking,” has contributed to these “untruths,” since kids need both of these things to become self-governing adults. Fifth, the growth of campus bureaucracy and expansion of its protective mission has had problematic consequences, since colleges and universities are now multiversities that are more like businesses that believe the “customer is always right.” Sixth, the increasing passion for and redefinition of justice, where “equal outcomes” are sought, which multiplies injustices in the name of removing injustices, have harmed the next generation.
In the final part, part 4, the authors make recommendations for families, universities, and the society. In short, the authors encourage the next generation, and those influencing the next generation, to “seek out challenges (rather than eliminating or avoiding everything that ‘feels unsafe’),” “free yourself from cognitive distortions (rather than always trusting your initial feelings),” and “take a generous view of other people and their arguments (rather than assuming the worst about people within a simplistic us-versus-them morality).”
Lukianoff and Haidt’s, The Coddling of the American Mind: How Good Intentions and Bad Ideas are Setting Up A Generation for Failure, is filled with fascinating, insightful, and provocative arguments. No one I know thinks things are headed in a great direction. There are a lot of views as to why this is the case and how to fix it. I think this book is a must read for anyone trying to make things better.