Building Bridges and Contemporary Social Theory
I just came from a strategy meeting. The topic of the meeting was the ways in which we as a mission can reach the secular peoples of Europe by building bridges. It was more a symposium than it was a meeting, in that various people presented papers followed by discussions. One discussion centered on the meaning of the word “secular.” Other discussions explored a secular world-view where God (or gods) is not a central figure in one’s life, where freedom is the highest level of self-actualization and choice it’s methodology.
Scholars like Newbigin (The Gospel in a Pluralist Society); Hunter (How to Reach Secular People), Keller (Center Church) and Hofstede (Organizational Cultures) informed the research and discussions. These are all excellent sources and speak directly to the subject. However, I was wondering how Elliot might inform us on the subject. That led me to reflect on our present reading by asking the question, “what one or two things could Elliot bring to the discussion of reaching secular people of Europe?” I admit that with the limited amount of time to complete the reading and write up a post it would be impossible to address the subject in any “complete” way. Even so, I wanted the question to guide my reading. With that in mind, of the five themes Elliot highlights in Contemporary Social Theory, I wish to briefly highlight three that are germane to our discussion on reaching secular peoples.
First, Elliot expresses a clear relationship between the individual and society. In this context, globalization plays a significant role. This role is the ability to influence the individual from outside of their local setting. I might add here that globalization makes it possible for me, a citizen of the USA to engage in a discussion concerning secular people in Europe. It has to do less with the fact that I have lived in Europe for over 20 years, than it does with the realization that we live in a global world and therefore, the discussion applies locally and globally. But I digress. This global influence leads to a larger global society that speaks into and informs the individual and not necessarily the other way around. Therefore, it is the social structure and not the individual that is shaping the social landscape. (p. 12)
In this society, the traditional structures like the church become less influential and more of a “choice” in an otherwise smorgasbord of our global world. (p. 160) Consequently, Christian leaders find themselves in the middle of a trend that impacts not only the way we do church but the way we view our relationship to God, God’s relationship to us and the way in which we present that relationship to the world. The bridge to a relationship with God is clearly, in the European setting, not the church as we know it. It has not been for some time. Seeking new bridges and using those bridges is critical to reaching the secular people of Europe.
Second, the theme of gender. (p. 13) The concept of gender choice is at best very challenging not only for the church but within the field of social theory as well. Elliot highlights some of these struggles within the field of social theory. (p. 240) However, we, as Christian leaders, face these issues and they impact our lives and ministries. The answers are not clear, and our theology does not always inform us. Nonetheless, we find the discussion before us.
Finally, the third theme I would highlight is the need to explore and understand the relationship between our public and our private worlds. Elliot states, “I emphasize that to critically study a social situation means analyzing it at both the cultural and personal levels – looking at how the public and private interlock.” (p. 15) I find this theme particularly applicable. As we continue to move toward a global society in which the individual is categorized more by the interlocking networks in which they function than as the individual themselves, the role of global media illuminates a bridge for us. Elliot states, “Habermas…suggests that individuals today encounter mass communications in essentially privatized terms, as isolated selves obsessed with mediated spectacles.” (p. 183)
It may be the global society that drives us, also pushes us to be globally connected and to be on the world stage (think Facebook). The global community may also push our personal life to the point where the line between public and private becomes so blurred and intertwined that we long to hear a singular, still and small voice. We long for an individual relationship that transcends our global networks and in fact transcends life itself. It may be that the voice we are looking for cannot be found in the many voices of our global world, but can be found in the still small voice of the singular One who too longs for a relationship with us on a very personal level. I believe there is only one relationship that can address that need; that is a relationship with our Creator. In that way, social theory both informs and illuminates a bridge.
To conclude, as we look for ways to share our faith and to lead in an increasingly global world, we should not forget to look to social theory to both describe the state of our modern world and illuminate bridges whereby we can live our faith in an ever changing world.
About the Author
Jim Sabella
14 responses to “Building Bridges and Contemporary Social Theory”
Leave a Reply
You must be logged in to post a comment.
“We long for an individual relationship that transcends our global networks and in fact transcends life itself.”
Thank you so much for this incisive insight, Jim. It’s really the crux of the matter.
I’ve witnessed the hurt of young people when they don’t get 200 texts back to their tweet. They feel somehow a failure. How sad. They are trying so hard. We have the answer – a loving Jesus Who knows not only us, but how many hairs are on our heads!!!
Thanks Mary. The need for love, approval, and acceptance—instead of driving us toward a relationship with our Creator, is leading us away toward a shallow substitute for authentic relationship.
Beautiful post Jim. If I didn’t know your God and Creator, I would want to meet him with the way you describe Him to be: the food for our soul, the heart of our relationships, and the bridge for our world. It reminds me of a speaker I once heard who said we all have a “God-shaped hole” that can only be filled by Him. When I used to teach history, I was struck by the fact that there has never been a society discovered that doesn’t have 3 things: a culture, a language, and a religion. Makes me think societies have a God-shaped hole that only He can fill. Thank you for your meaningful and inspiring words. They blessed me.
Thank you for your kind words Jennifer.
“Makes me think societies have a God-shaped hole that only He can fill.”
You make a great point, that I completely missed—and I’m a missionary!! That people have the God-shaped hole is often considered, but in our global society, we may need to consider the bigger picture of a society or culture. What an interesting point this would add to the missiological conversations and the discussions on reaching secular peoples. Thank you!
Jim, as always a honest and thoughtful post. Newbigin’s work has been very important to me – and in fact has been a driving force in the reshaping of the Presbyterian understanding and work of mission at the denominational level. I think that his work dovetails very well with the social theory that Elliot highlights.
I appreciate too that you highlight the connection between our public and private worlds….. and you rightly acknowledge the ways in which our globalized and digitized world are blurring those lines.
Interestingly, I think this is an area where the church, especially the ‘mainline’ denominations like mine, has really suffered by becoming subservient to our culture.
We like to set up these divisions and barriers: public/private, secular/spiritual, sacred/profane, spiritual/bodily. We do this for lots of reasons, but I don’t think it serves our faith or our witness well.
The gospel doesn’t abide by these classifications or heed these boundaries and God’s claim is over every area of our lives.
In working with teenagers there was always opportunities to speak to this as someone would swear or say something rude or inappropriate – and inevitably a friend would say ‘don’t say/do that in church!’
I would always respond with something like, ‘right, because you know – God can only see what happens in this building, and really that’s all he cares about!’ And then I would talk about how God calls us to a life, witness and character that doesn’t change based on our surroundings or our company – we are called to be the light where ever we go.
Thanks again, Jim!
Chip, thank you for the deeply thoughtful response. The presbyterian church has a part in the spiritual development of my family. When my grandparents came from Italy in the early 1900’s, the Presbyterian church in eastern Ohio was there to accept and help them. It’s a long story because my grandparents were Catholic, but the Presbyterian church welcomed them and helped them get adjusted to the new culture. My grandmother joined the church. Some of my cousins still belong to the Presbyterian church in Hubbard, Ohio. And so one road on the map of my families spiritual journey in the USA leads to the Presbyterian church. Thank you!
What an excellent response to your friend who was concerned about a teenager swearing in the church building. If you don’t mind, I will add that response to my tool box, because it happens in our churches too. Of course, I’ll give you credit! Thanks again for the thoughtful response.
Yes I liked the link-in with your current situation Jim and your thinking around the issues of secularization in Europe. We will be getting to Charles Taylor’s “A Secular Age” in due course. This is an area that Tim Keller has talked a lot about, with reference to James Smith’s book: “How not to be Secular”. These are all massively important themes for us in ministry and that the church has got to wrestle with and confront.
Thanks for your insights Jim.
Thanks Geoff! I have been so blessed and honored to serve in Europe for these years. They have been the best years of my life and ministry. Because I’m a US citizen, I often hesitate when I speak of reaching secular peoples in Europe. You can see that in my post and my acknowledgment of such. However, as our world becomes more global, secular is secular, surprisingly enough, even in the Middle East. Secularism and a secular society is becoming an increasingly global reality. It certainly is not “European” or “North American.” It is global and a challenge for Church around the world. Looking forward to discussing, “A Secular Age.” Thank you Geoff!
Jim, I glad you pointed out our personal and private relationship. Privacy has extended from, not sharing personal information with others, to sharing personal information with others through social network. Hiding behind a page which acts as a shield for many.
We have allowed social media and many of the current technology to replace our human to human contact.
Although we see many meme’s about Jesus, salvation, forgiveness, etc. God still wants to communicate with us one on one.
Thank you Lynda!
“We have allowed social media and many of the current technology to replace our human to human contact.”
I agree and you are right; it seems that we live in a world where people are more and more comfortable hiding behind a page. For the moments it’s less painful but long-term I’m wondering if it leads to more of the same…isolation and loneliness? Appreciate your response Lynda.
Such a thoughtful post, Jim. I especially appreciate your thoughts about globalization. We live in a different time than our parents did. The world is coming to us and impacting our culture in ways that we never predicted and we are learning that the “help” we thought we were taking to other counties is steeped in colonialism. In fact, sometimes we get to watch in real time via the internet as our imperial attempts are dismantled. It is heartening to hear about groups of leaders facing the changes and looking at global solutions.
Thanks Kristin! You are so right, we live in a different time than our parents. It wasn’t that long ago that the world in which we lived was our parents’ world. What does that mean for us in our world today? Is resistance futile? On the other hand, Globalism may present the greatest opportunity the church has ever had to reach the world. Appreciate your encouraging words, Kristin. Thank you!
“social theory both informs and illuminates a bridge.”
Beautifully stated. Social theory provides some helpful structures to understand the world, to understand what it means to be human and live in human community. Yet it is also limited in understanding the solution to our current crises. Thus, perhaps, the bridge to introducing a (the) solution, which is good news.
Thanks Katy! Point well taken. Social theory can illuminate a bridge but is somewhat limited in solutions.