Flourishing in God’s Faithful Presence
This week, it’s my turn to reflect back on professors who have had an influence on my theology and life. James Davison Hunter, in To Change the World, introduces three contemporary theological paradigms for how Christians in North America relate to our world: right-wing fundamentalism and evangelicalism (“defensive against”), left-wing mainline and left-leaning evangelicalism (“relevance to”), and neo-Anabaptists (“purity from”). For each model, Hunter presents a person or organization which highlights its characteristics. James Dobson and the Family Research Council are prototypes of the right; Jim Wallis and Red Letter Christians on the left; and finally, Stanley Hauerwas and the Ekklesia Project represent neo-Anabaptists (Hunter’s term). He then proceeds to challenge each of those paradigms, pointing to their flaws and inability to truly and effectively “change the culture.” Finally, he introduces his own suggested paradigm, a theology of faithful presence.
Hunter wants us to remember that, to God, presence and place matter; thus, they should matter for us as well:
“Incarnation is the only adequate reply to the challenges of dissolution; the erosion of trust between word and world and the problems that attend it… For the Christian, if there is a possibility for human flourishing in a world such as ours, it begins when God’s word of love becomes flesh in us, is embodied in us, is enacted through us and in doing so, a trust is forged between the word spoken and the reality to which it speaks…. In all, presence and place matter decisively.”[1]
God’s faithful presence implies that God pursues us, identifies with us, and offers us life made possible by God’s sacrificial love.[2] We then, as God’s people, respond to God’s promise of faithful presence by engaging in the world, with each other and those outside the church, “toward the flourishing of each other through sacrificial love.”[3]
Hunter is correct in suggesting, “as to a strategy for engaging the world, perhaps there is no single model for all times and places.”[4] He introduces a “Jeremiah option”[5] (Jer. 24-5-10), where God speaks through Jeremiah to the exiles in Babylon, encouraging them to settle and seek the welfare of their city. In today’s North American context, we too, might consider ourselves sojourning citizens who maintain our identity rooted in Christ and are sacrificially present to our neighbors, community and the world.
While I resonate with Hunter’s proposed theology of faithful presence, I am disturbed by his introduction of the three opposing paradigms. What he suggests with his new paradigm is actually not new; in fact, it aligns nearly identically with my experience with the Ekklesia Project (EP) movement; in other words, he misrepresents his neo-Anabaptist paradigm.[6] I have peripherally followed the Ekklesia Project for many years, through a variety of connections. One very influential undergraduate professor of mine was Phil Kenneson, who studied under Hauerwas and serves on the board of EP. The senior minister of the first church I worked in is a regular contributor to EP’s weekly lectionary posts.[7] And the church we plan to be part of in Indianapolis is also extremely active in EP, as well as actively engaged in their neighborhood.[8] Through their community development corporation, this church provides a variety of affordable housing, assists with commercial development in their overlooked neighborhood, and provides jobs and services through their mowing and bookkeeping businesses. This appears quite similar to the examples Hunter gives of “faithful presence.”[9]
Kenneson writes, that if “God has no greater gift than God’s own presence, then it seems likely that the same is true for us, we who are made in the image of this self-giving God. For all we humans might offer to one another, no gift is more precious than our presence, our full- bodied attention, our willingness and ability to enter into the lives of others and have them enter ours, our willingness and ability to know them and in turn be known by them.”[10] Hunter explains that “a theology of faithful presence calls Christians to enact the shalom of God in the circumstances in which God has placed them and to actively seek it on behalf of others.”[11] In other words, Hunter and the Ekklesia Project are not alternative models, but align with one another. (While I am familiar with some of Hauerwas’ and Yoder’s writings, I will not claim the same argument on their behalf, as they are both prolific enough to prevent me from presenting a comprehensive argument).
I began reading this book hopeful and optimistic about Hunter’s proposal. I concluded the book in the same way. What I discovered is that my foundations, history, and ecclesial experience already agree with living a theology of faithful presence. In this current cultural climate of fear (and fear-mongering) and polarization, Hunter has reminded me of my roots and affirmed a peace of mind that I was forgetting. “How do we change the world?” That is the wrong question, Hunter argues. While we do not disengage or give up on the world, we actively respond to and reflect God’s faithful presence to those around us. Hunter concludes, “Christianity is not, first and foremost, about establishing righteousness or creating good values or securing justice or making peace in the world. Don’t get me wrong: these are goods we should care about and pursue with great passion. But for Christians, these are all secondary [I would add, “outgrowths and responses”] to the primary good of God himself and the primary task of worshipping him and honoring him in all they do.”[12]
[1] James Davison Hunter, To Change the World (New York: Oxford, 2010), 241.
[2] Ibid, 241-242.
[3] Ibid., 244.
[4] Ibid., 276.
[5] This is contra the “Benedict option” introduced recently by Rod Dreher (“The Benedict Option’s Vision for a Christian Village”, Christianity Today, February 17, 2017).
[6] cf. Hunter 150-152, 250.
[7] Here’s one, on following the suffering Jesus in our work: Ekklesia Project blog, 9-2015
[8] One member of that church, Chris Smith, writes for the EP blog and has written, among other books, Slow Church: Cultivating Community in the Patient Way of Jesus (2014), and Reading for the Common Good: How Books Help our Churches & Neighborhoods Flourish (2016), both published by IVP. The church has also established a community development corporation for the flourishing of their neighborhood.
[9] Hunter, 266-268.
[10] Phil Kenneson, Practicing Ecclesial Patience: Patient Practice Makes Perfect, Pamphlet 20 in Renewing Radical Discipleship series of Ekklesia Pamphlets (Eugene, OR: Wipf and Stock, 2013), 2. Granted, this publication came out after Hunter’s text; still, Kenneson uses similar language throughout his 1999 book, Life on the Vine: Cultivating the Fruit of the Spirit in Christian Community (Downers Grove, IL: IVP, 1999). See also: http://www.ekklesiaproject.org/the-gathering/2012-slow-church-and-fast-friends/schedule-gathering-2012/plenary-session-3/
[11] Hunter, 278.
[12] Ibid., 286.
About the Author
Katy Drage Lines
In God’s good Kingdom, some minister like trees, long-standing, rooted in a community. They embody words of Wendell Berry, “stay years if you would know the genius of the place.” Others, however, are called to go. Katy is one of those pilgrims. A global nomad, Katy grew up as a fifth generation Colorado native, attended college & seminary and was ordained in Tennessee, married a guy from Pennsylvania, ministered for ten years in Kenya, worked as a children’s pastor in a small church in Kentucky, and served college students in a university library in Orange County, California. She recently moved to the heart of America, Indianapolis, and has joined the Englewood Christian Church community, serving with them as Pastor of Spiritual Formation. She & her husband Kip, have two delightful boys, a college junior and high school junior.7 responses to “Flourishing in God’s Faithful Presence”
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Wow Katy- I loved this statement: “For all we humans might offer to one another, no gift is more precious than our presence, our full- bodied attention, our willingness and ability to enter into the lives of others and have them enter ours, our willingness and ability to know them and in turn be known by them.” Sounds like authentic community. One of the best books I’ve read on developing community was “The Different Drum” by Scott Peck. I recommend it for a good read.
Katy, I agree that Hunter’s strategy is not new. I think he made his point because it might SEEM new to American Christians who have been drawn into the consumerist, individualistic culture for so long.
The Ekklesia project is a great example. Do they have any projects in Oregon?
Katy,
Great post – you made the point I was trying to make but (to no one’s surprise) better and more concisely! Hunter’s idea isn’t new and it is a good one.
The quote at the end is really wonderful too. Thanks.
Thank you for introducing me to Kenneson, Katy! I am particularly in love with this quote: “God has no greater gift than God’s own presence, then it seems likely that the same is true for us, we who are made in the image of this self-giving God.” What a beautiful way to remind us the incarnation is both gift and responsibility.
I am hoping that Hunter realized he was being hyperbolic and rather narrow in his views of the three groups he presented as factions in Christianity. Rarely are we in 100% agreement with our chosen group.
On another note, I need to learn more about the Ekklesia Project. Lets talk on the plane!!
It is very helpful to read your different perspectives, Katy, and to be introduced to streams such as EP that I have never encountered. Thank you.
Katy, this statement is truth
“God’s faithful presence implies that God pursues us, identifies with us, and offers us life made possible by God’s sacrificial love.[2] We then, as God’s people, respond to God’s promise of faithful presence by engaging in the world, with each other and those outside the church, “toward the flourishing of each other through sacrificial love.”[3]
We need to openly depend on the faithfulness of our God so that we are not swallowed up by this world.
Katy excellent practical reflection on Hunter! I especially loved this quote from Paul Kenneson ““God has no greater gift than God’s own presence, then it seems likely that the same is true for us, we who are made in the image of this self-giving God. For all we humans might offer to one another, no gift is more precious than our presence, our full- bodied attention, our willingness and ability to enter into the lives of others and have them enter ours, our willingness and ability to know them and in turn be known by them.”
I saved it in my notes. It is ironic the similarities of EP to what Hunter proposed. Thank you for connecting the dots! 🙂