Reclaiming Evangelism

Transcription

1 Reclaiming Evangelism Philip Woods Philip Woods is a United Reformed Church minister and former secretary for Mission Enabling with the Council for World Mission ( ). Abstract This paper introduces approaches to reclaiming evangelism, noting the challenges and opportunities of our changing global context, and stressing the importance of authentic witness. The author draws on the Council for World Mission s work promoting the development of missional congregations as life-affirming communities and its statement identifying six conversation threads (the absence of God; secularism; issues of identity; how we affirm life; the sources we use to shape and nurture our faith; and how we overcome fear and violence in our societies and in the world) that need to be developed on Christian witness in a pluralist world. Why reclaiming evangelism? In some church circles evangelism is much discussed, while in others it is almost taboo. This is a problem. For those who talk about it a lot, it has become something of a test of orthodoxy and commitment. For those who fight shy of it, it is often viewed as too closely associated with a conservative, evangelical faith that they do not wish to be identified with. Both perspectives do a disservice to themselves and to each other. At its root, evangelism is about sharing our faith (the spreading of the Christian gospel by public preaching or personal witness). Whether liberal or conservative, traditional or progressive, we have a faith that is important to us, and therefore we need to be able to talk about it. Not just among ourselves, but with others, which, however you look at it, is a form of personal witness and sharing. Evangelism is therefore worth revisiting and reclaiming as the subject of a much-needed exploration into how we witness to our faith in these times. There are many reasons to do this. Some are perhaps less edifying than others. Churches have become institutions, large institutions, that those within them feel compelled to maintain for good reason, for they have received much from them both personally through the nurturing of their own faith and through the contribution these institutions have made and continue to make to their societies. Today, though, they see them stagnating and declining, and losing their voice in the face of Copyright VC (2016) World Council of Churches 43

2 International Review of Mission Volume 105 Number 1 July 2016 public distrust of religion. Faced with these changes there is talk of evangelism to revive flagging spirits and especially flagging numbers somehow we need to get people back inside our churches! It is an understandable response to a reading of the signs of the times, but it reduces evangelism to sales and marketing: a pitch for our product in an increasingly crowded market, and one that is questioning what it is we are offering. This is not evangelism, but it is a good reason why we need to take a deeper look at our faith and ourselves to understand more fully what we are about. Related to this is the changing nature of society and the effects of postmodernism, secularism, and consumerism. Postmodernity questions traditional authority; this is a very direct and real challenge for churches (and other religious bodies) that have majored in being traditional authorities. For centuries the preacher, the priest, and the bishop have in many places been the ultimate authority on all matters of faith and ethics, and a good many other things, too. Today, though, if we have a question about anything in an ever-increasing number of places and ways, we can just Google it and receive thousands, if not millions, of answers all purporting to be authoritative. In the face of this, we need to find new ways to express ourselves, which is not a technological statement, but rather a call for humility and an appreciation of how we might engage with this growing diversity of perspective. Being one voice among many is a new position for us and one from which we have much to learn. Secularism, viewed by some as a real threat, is potentially, as seen by others, also an ally. Fundamentalist secularism, squeezing out all religious expression, is of course a problem, but no more than any other fundamentalism (another challenge of this era). Secularism as a neutral space, a safe space, is important in our pluralist world and increasingly pluralist societies, and therefore needs to be embraced. With so many competing religious and faith perspectives, no single one should take centre stage to the exclusion of others. More than this, though, secularism as an ideology gives permission to question and doubt all our God talk, and this can be helpful, for there can be no faith without an experience of doubt. Contemporary secular societies give us an opportunity to experience our faith afresh to make it our own rather than simply be the hand-me-down of previous generations. Maybe more than anything else, this can lead us into new and creative ways to reimagine our faith and evangelism in our times. Our attitudes have also changed. Whatever we say or however much we protest, we are all consumers now. We like having choices. We like being able to pick and mix. In our more cosmopolitan settings, we enjoy having the opportunity to eat 44 Copyright VC (2016) World Council of Churches

3 Philip Woods Reclaiming Evangelism Indian cuisine one night, Chinese the next, and Western food whenever we fancy. The same is increasingly true with religion: exposed to other faiths, we gain insights that enrich our own faith and understanding. Coupled with the previous points about postmodernity and secularism, this makes the religious marketplace an increasingly interesting one, for we have an abundance of choice, even within traditional mainstream Christianity. Against this background, evangelism, witnessing to our faith, is no simple matter. There are distinctions between personal faith and faith as represented by the institutions of the church. When we talk of evangelism, what are we talking about: the sharing of one s personal faith, or sharing the faith of the church? In today s society, what is the role of the latter? Maybe it is changing and we need to focus more on empowering individuals to speak their own truth. What, then, is the role of the church as the institutional embodiment of the Christian faith? Exploring evangelism in these times therefore quickly leads us to a consideration of what we are about and how we go about it. Faith and its communication is a more complex matter today. What is good news to one will not be good news to all. Salvation can have many meanings, and understanding it contextually can introduce myriad more. To explore and reclaim evangelism is to explore and reclaim our faith: to give it our own words so we can speak and witness with integrity to what gives meaning and purpose to our lives. In our postmodern, secularist, pluralist, consumerist age, the only voices that have a chance of rising above the clamour are the ones that sound authentic, that come from deep personal conviction. This is a challenge because so much of contemporary life is shallow and we are not immune from that. The Council for World Mission (CWM), the organization I have worked with for the past eight years, is attempting to grapple with these changes, examples of which we have seen in contexts as diverse as cosmopolitan cities and Pacific islands. We have concluded that Effective Christian witness is both local and personal, and therefore must be rooted in the life of the local church as a life-affirming community that Lives a spirituality of engagement, that is reflected in its worship, and in the nurture and support of its members Is attuned to the communities in which it is set and alert to the needs of the world, so that it is willing to stand alongside and speak out with those who are suffering or are marginalised Copyright VC (2016) World Council of Churches 45

4 International Review of Mission Volume 105 Number 1 July 2016 Does not work alone, being in active partnership with other groups who share similar concerns Is a learning community, with its members taking seriously their reading of the Bible and their reflection on their experience, both as individuals and as a community. 1 From this you will appreciate that we understand the role of the church as one of empowerment, enabling its members to give voice to their faith. Thus we speak of the church as living a spirituality of engagement, so that its worship and pastoral work embodies the life and experiences of its members and is open to and receptive of their questions and concerns. In this way faith and life come together in celebration, empathy, compassion, and action. But not in a self-centred manner for this community is not set apart from the world, but very much a part of it, so that it is tuned into what is happening around it and takes a stand with words and actions for what it believes in, giving hope to those around it. This openness enables it to recognize and join with the work of others who share similar concerns. Most importantly in this rapidly changing world, it is a learning community in which experience informs faith, so that the members individual and collective faith continues to evolve, and so nourish them in their life s journey. Christian witness is the be all and end all of this approach, being shaped by circumstances, nurturing faith, empowering action, and sharing hope. It is dynamic and engaging as it takes people and their circumstances seriously, not for institutional ends (maintaining the church), but out of a genuine concern for people and their lived experience. This might be utopian, but would we not all like to be part of a community that we felt took us seriously and enabled us to be more fully ourselves, rather than attempting to mould us to its own conventions and expectations, and in which we could also be enriched by others for whom we were similarly supportive and encouraging? In some ways this has been the offer the church has made in its interpretation of the gospel, but the experience has too often been lacking, and increasingly so as our changing world empowers us to be more demanding, as we are more aware of the alternatives. Which leads us to an important question posited in the mission agenda-setting statement of the CWM and the Christian Conference of Asia in 1999, The People of God among All God s People: Is mission accomplished when our neighbor becomes a 1 Council for World Mission definition of a missional congregation. 46 Copyright VC (2016) World Council of Churches

5 Philip Woods Reclaiming Evangelism Christian, or when he or she experiences healing, wholeness, renewal or transformation? 2 What is the point of evangelism? When we witness to our faith, what do we hope to achieve? For some, the answer is clear it is about conversion but for many others, this is too narrow an understanding. Witnessing to our faith is about the enrichment of life, the giving of meaning and purpose new life in a much broader, more comprehensive way. In our pluralistic times, this can take many forms, not least helping people to find new meaning in their own faith. As we reclaim an understanding of evangelism for this age, can we contemplate an inclusive understanding of the gospel, or must it necessarily remain exclusive? The lifeaffirming message lived and proclaimed by Jesus pointed to what? Was it a timeless message of renewal applicable to all faiths and none, or a post-constantinian orthodoxy that sought to make it exclusively Christian? As we explore evangelism and Christian witness today, there are many questions to be considered about intent, content, even the substance of our faith itself. As the Council for World Mission has engaged with this, we have identified six conversation threads that we believe are important to engage with if we are to discover that authentic witness that comes from deep personal conviction: The absence of God Secularism Issues of identity How we affirm life The sources we use to shape and nurture our faith How we overcome fear and violence in our societies and in the world 3 The list arose from a consultation in April 2015 in which we gathered a wideranging group of theologians and practitioners from across the world in Manila, the Philippines, to revisit The People of God among All God s Peoples in the context of the increasingly pluralistic nature of our world. While noting that much of what the 1999 Statement envisaged remains relevant today, the group also noted how some issues have been brought into sharper relief: 2 3 Philip Wickeri, ed., The People of God among All God s Peoples (Hong Kong: Council for World Mission and Christian Conference of Asia, 1999). Council for World Mission, Broken Promises? Affirming Life in a Messy World (Singapore, 2015). Copyright VC (2016) World Council of Churches 47

6 International Review of Mission Volume 105 Number 1 July 2016 In particular, the complexity of contemporary life brought on by the accelerating pace of change; the increasingly severe consequences of climate change; the growing prevalence of secularism (and not just in the West); the growth of violence in the name of religion; the way fundamentalism is getting played out in so-called culture wars ; and the significant rise of prosperity gospel expressions of the Christian faith (and other faiths), even within the preaching found in mainline churches. In this context wrestling with our understanding of God, pluralism, and the nature of religion, take on new meaning and urgency as we consider our witness today, and how churches might be called to respond and adapt to our changing circumstances. 4 Drawing on the experience of those present, especially those experiencing the consequences of climate change, they were not afraid to spell out the challenges: God seems to be absent in our human struggle. Immanuel God with us can no longer be located in our own local context. Where do people turn to find hope when the idea of God has been challenged, or God is viewed as an absent God; a God of broken promises? 5 They pointed to the need to re-examine our faith, living with the discomfort, appreciating the stumbling blocks that we have created both for ourselves and for others in the ways we have previously interpreted and articulated its stories. Of secularism they declared: Secularization did not result in the demise of religion, but rather it has increased peoples interest in things spiritual because we seem to accept that spirituality stimulates, motivates and gives life s journey deeper meaning. Therefore, secularism does not necessarily mean loss of faith but it has led us to a faith that seeks understanding, and being able to live in the ambiguity and contradiction of life. 6 Likewise, when it comes to identity they point to the multiple and multi-layered identities that contribute to who we are, and the importance of owning this to avoid sounding uni-dimensional in a multi-dimensional world. Similarly, with affirming life we need to take a larger eco-centric perspective to avoid a narrow selfcentredness that diminishes our witness. We should also be open to new sources to shape and nurture our faith. Many traditions and tales speak to and of the values and truths we hold dear, offering new ways to express ourselves. Lastly, their statement affirms the need to get to know and to learn to live with our neighbours of other faiths and none if we are to live peaceably in this world. There is no place Ibid. Ibid. Ibid. 48 Copyright VC (2016) World Council of Churches

7 Philip Woods Reclaiming Evangelism for violence and intimidation, but those who come in peace should be received in peace and with respect. As they conclude: We need to wrestle with these conversation threads concerning the absence of God, secularism, issues of identity, how we affirm life, the sources we use to shape and nurture our faith, and how we might do more to overcome fear and violence in our societies and in the world. The credibility of our words and actions rest on our relevance, and our ability to take seriously the fears, doubts and questions of people around us, including within our churches. 7 This last point brings us back to the authenticity challenge. How can we authentically witness to our faith today? Below is a model identifying the challenges (credibility gaps) we face. If anything, it is oversimplified, but it illustrates the problems we face if we are seriously committed to reclaiming evangelism and developing a credible Christian witness for today. Gap 1 is to be expected; there will be different perspectives here. Contemporary values that have led to ever-increasing economic inequality, environmental exploitation, and the neglect of the most vulnerable people are never going to be reconciled with Christian values of love, justice, and mercy. However, there are some 7 Ibid. Copyright VC (2016) World Council of Churches 49

8 International Review of Mission Volume 105 Number 1 July 2016 differences of perspective that are more challenging. For example, our faith and its primary text, the Bible, are couched in pre-scientific terms, yet many of us live in and are very accepting of the contemporary scientific worldview, including its cosmology and quantum theories. When fully embraced, they profoundly reshape the way we talk about our faith, but not its core values. Are we ready for this? Gap 2 is the one that has stymied much meaningful discussion within our churches, stunted the faith of many of our members, and led many to leave as too many of us have felt constricted in how we express ourselves. This is where we limit ourselves to the given language and ideas of the church, while not fully holding onto them, or in some cases even understanding them. It is where we all sit around the room using the same language but meaning many different things for fear of offending others or having our own faith and beliefs called into account. In my view, it is the single greatest impediment to our growth and development as vibrant, healthy, life-affirming communities. We need to create space for open, honest discussion so that our faith and other people s faith can be celebrated and grow as it is, no longer confined by the dictates of tradition. That way many more people will find their voices and we will all be enriched, and others will discover that the church has something to offer them as they look for a community in which to develop their own faith journey. Gap 3 represents how we are viewed by others what they hear us saying, even if we think we are saying something else. This will be informed by many factors over which we have no control, including prejudice from either ignorance or previous bad experiences. There is not much we can do here other than be sure that the words we are using are really our own, coming from our authentic core. Gaps 4 and 5 emphasize the importance of walking the talk, so that what we say and what we do hang together. It is no good talking about love and justice without practising it. Living out our faith in tangible ways and actions that demonstrate a sincere commitment to our values carries far more weight and speaks far louder than our words. Together these are formidable challenges, but breaking them down like this and identifying in detail the challenges and obstacles we face gives us an opportunity to engage with them and overcome them. In the process we might discover the faith and the words, and the actions to express our faith, that are authentically ours. We might believe that our faith is fixed, a given expressed in traditional forms over centuries, but in reality it has always been evolving and changing so that what we 50 Copyright VC (2016) World Council of Churches

9 Philip Woods Reclaiming Evangelism take for granted today would be unrecognizable to our forebears of even a century ago. Our task today is to make it our own, relevant and meaningful to our times, so that a new generation can draw strength and inspiration from the stories that describe and have shaped the journey of peoples throughout time. So when we are talking about reclaiming evangelism, we are talking about developing proclamation, actions, invitation, conversation, and dialogue, all of which speak to our hopes for the world and our compassion for the people with whom we share this planet. Our expression of good news for today. Copyright VC (2016) World Council of Churches 51