DLGP

Doctor of Leadership in Global Perspectives: Crafting Ministry in an Interconnected World

Modern Social Imaginaries

Written by: on January 18, 2014

Charles Taylor’s book on Modern Social Imaginaries offers great insights on the development of the ideas of social imaginaries in the Western modernity. Taylor makes clear in the introduction that his reflections in this book are solely on Western history and culture, which requires more time for me to understand his views and translate them into my culture. However, as I read through his insights I noted some issues that I can relate to.

Right at the introduction Taylor points out modernity as “the number one problem of modern social science…,” because modernity, science, technology, individualism, urbanization, secularism, instrumental rationality have been the things that people use to  construct their self-understanding. Although, modernity has never taken place in the same way it did in the Western world, unfortunately other non-Western countries like mine also have been affected by the effect of modernity.

Most Christians in my culture think of modernity and Christianity are two opposing things and always blame modernity as a hindrance for Gospel. Apparently, Western Christianity has contributed a lot to the foundation of Western modernity and to the development of moral or political order. Taylor heavily blames Western Christianity for the ways the Gospel was used to insert their religious moral order and to gain power. One example is the Protestant Reformation which attempt was aimed to “discipline and reorder society.” (p.49.) I think the point for a missional community is rather than blaming modernity or postmodernity, focus on what we can learn from our past Christian history and find ways to engage with it differently in our ministry context.

Another interesting topic Taylor discusses in this book is the modern moral order. It first started in the 17th century by Grotius as a “response to the domestic and international disorder wrought by the wars of religion.” Taylor references Grotius as the most important theorist defining what the political society is, their natural rights and obligation toward each other.(p.3) This theory has been so dominant in the Western world’s political and social imaginaries. Also, Taylor reminds us that theories or new ideas can be held by a few elites but the transformation takes place when it is shared by a group of people. (p.24)

My other takeaway comes from Taylor’s reflection on social imaginary. He defines social imaginary as “… the ways people imagine their social existence, how they fit together with others, how things go on between them and their fellows, the expectations that are normally met, and the deeper normative notions and images that underlie these expectations.”(p.23) This is similar in many ways with how my culture’s social imaginary works whether it is in the religious community, society, or work place.  The deeper issue seems to be where you belong and how you measure up to fit together with others. It is true that every social institution has its own expectations, but in my experience, the church seems to me the most difficult place and its members suffer from identity crises. In most Sunday morning sermons in my church the preachers preach a guilt-based sermon. The goal seems to make us feel guilt for our wrong doings and try harder to be perfect so that we will be God’s children. The focus is how we can be good enough to be loved and accepted by not only God but to fit in this conservative church culture. Our leaders judge their members’ spiritual growth based on their outward performance. But Jesus said do not judge, or you too will be judged. (Mat.7) Our Lord’s commandments are very simple and straightforward: Love your God with all your heart and mind and Love your neighbor as yourselves. That is the point of Jesus’ teaching and we need to read the Gospel and learn from our Lord’s leadership.

 

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Telile Fikru Badecha

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