Written by: gfesadmin on February 24, 2013

With the advent and advancement of communication technology, the globe is networked and informed of every happening in real time.  The terror of 9/11, the Asian tsunami, the war in Iraq, famines in Africa or the recent incident of violence in Delhi that claimed the life of a young girl, are streamed into our living rooms, sometimes even as these events occurred.    While the world is shocked and rocked by these crisis with millions responding compassionately, generously and immediately with all kinds of resources, the bare fact is that when the headlines shift, peoples’ attention shifts too. The news is consumed while it lasts, the ‘event’ vaguely remembered, our sympathy is quenched and we move on unaffected and disconnected.

Mission efforts, in the recent times are treated similarly.   The demand arises not from the field where issues are lived and faced but from the ‘fund raising’ market that dictates the ‘saleability’ of the issue, which will determine if the issue gets any attention at all.  Having been in this ‘industry’ now for over a decade, I have found, that projects/programs have to appealing to the market. It has to deal with ‘in – the- spot light- kind of issue with almost a celebrity status.  It has to be time bound to fit individuals’ attention/interest span and finally ‘sustainable’ so folks can move on to the next big issue.  I am not against any of these criteria and in fact concur and advocate most of them as they lead to better implementation and management of mission efforts and resources.   However, I suspect the motive behind such measureables for they have come to indicate a consumer mentality that seeks to commodify people, their pathos and penury.      

In his book Consuming Religion: Christian Faith and Practice in a Consumer Culture Vincent Miller analyzes the anatomy of the present consumer culture and its influence on the church.   He concludes that within the capitalist culture “consumption becomes the dominant cultural practice, belief is systematically misdirected from traditional religious practices into consumption…. Traditional practices of self-transformation are subordinated to consumer choice” (pg. 225).

Historically, the church, through its outreach and ministry, has pioneered and engaged in charity, development and in recent times ‘social justice’ endeavors.  The impetus for which is rooted in the ‘mission of God’ as mandated to the church for the extension of His Reign.  Moreover, these transformative efforts were carried out through a deeply engaging ministry.   For example, consider the work of the missionaries.   All of them were keenly aware of the felt needs of the people and engaged with them to address the needs in a sacrificial and selfless manner.   As the church lived out its mission and calling, it became the transforming evidence of the Kingdom of God in the community.    

However, in recent times, this belief in the nature and calling of the church to fulfill the ‘Great Commission’ is reduced to simple acts of mercy, kindness and goodwill.   The idea of missions, unfortunately, is converted and packaged as a commodity in to projects for clean water wells and human trafficking rescue operations that merely satisfy consumers desire for having done ‘good work’.   Miller states this predicament clearly as he writes that religious materials, (in this case, missions itself), is thrown into a cultural marketplace where it can be embraced enthusiastically but not put into practice (pg. 28).  He further states that the “countless acts of consumption and evaluation of commodities large and small train us daily to value things out of their contexts” (71). 

 “The problem (with consumption) is not simply that our culture produces narcissistic individuals who increasingly find themselves isolated from neighbor and nature. The problem is the way that the dynamics of commodification make it easy for us to “consume” religion.  The way of holy resistance lies at the level of practices. For only actual practices, embedded within the strange and demanding logics of a religious tradition, will help us to counter an individualized, consumerist religion” (Taylor n.d.)

 Hence when engaging in missions, whether local or global, the practice involves understanding the context of the development or social justice activity which must first arise from searching for the answer to the question: “Who is my neighbor?”  And executed with a willingness to be “broken bread and poured out wine” (Oswald Chambers). Engaging with the issue at every level; spiritual, intellectual, emotional and physical, in a sacrificial manner truly ensures and creates change.  

 In doing so, the church and individuals around it don’t have to consume religion in search of spirituality or as a substitute for deeper spirituality but will be led by the Spirit to places where He is moving and working. 

References:

Miller, Vincent Jude. Consuming religion: Christian faith and practice in a consumer culture. New York: Continuum, 2004.

 Taylor , David O.. “Diary of an Arts Pastor: Review of Vincent Miller’s *Consuming Religion*.” Diary of an Arts Pastor. http://artspastor.blogspot.in/2010/03/review-of-vincent-millers-consuming.html (accessed February 22, 2013).

About the Author

gfesadmin