Globalization, Creation of Global Culture Consumption and
the Impact on the Church and Its
Tom
W. Sine, Jr.
Consultant and Author, Mustard Seed
Associates, and Adjunct Assistant Professor, Fuller Theological Seminary
Published in Global Missiology,
Spiritual Dynamics, April 2004, www.globalmissiology.net
The World Evangelical Fellowship (now Alliance) is to be
commended as one of the few Christian organizations that has
made a concerted effort to anticipate the impact of globalization on the church
and its mission. Futurists seek to
identify ‘driving forces for change.’
There is a growing consensus among leaders in many of our countries that
globalization is the driving force for change as we race into the 21st century.
Not only is it likely to continue
changing the global economic environment for all peoples, but I strongly
believe that economic globalization is going to decisively impact our personal
lives, the lives of our young and the church in ways we seldom discuss in our
Christian forums.
Even though the global economy is struggling one can still
identify a range of benefits for many in our planetary community. The numerous
protests throughout our world, however, call attention to the fact that numbers
of people have widespread concerns regarding the impact of globalization on our
poorest neighbors and the environment.
The intent of this paper is to look beyond the positive
benefits and the important concerns about just and responsible development of
this new global economy. I want to
explore another issue regarding globalization that receives very little
attention by leaders in either the larger society or the church. The issue I want to explore is how the rapid
movement of peoples into a new one world economic order is shaping their
aspirations and values in ways that are often at counter-point to the
aspirations and values of God’s kingdom.
Because we evangelicals seldom discuss the growing influence
of modernity on our lives and values we are often oblivious to the corrosive
influence it has in the lives of Christians in our communities. I will also
show how these changes in our values, spawned by modernization, liberalization
and globalization, are not only undermining the vitality of believers and the larger
church but also the capacity of the church to carry out its mission in our new
global future.
Daniel K. C. Ho, a leader in the Malaysian church, stated,
‘...worldwide communications has transformed the world into a global
village. Such globalization has made
certain cultural traits and practices more international than we realize: by
music, fashions, sports, branded goods, and exclusive labels which surround us
in Malaysia. All this, capped with
direct-to-you satellite television truly makes Malaysia a part of the global
village.’[i][1]
I had an opportunity to visit with Rene Padilla at the
Urbana Missions Conference in the U.S. several years ago. He reported that this sudden movement of
Latin American church into this new global village is having a devastating
impact on the lives of many believers.
He said that large numbers of Christians are getting caught up in the
pursuit of affluence, like many North Americans, at a very high cost to their
spiritual lives and their churches.
It is important for me to clarify I am not an
economist. My analysis is based on a
study of cultural and societal trends.
As a futurist, historian and struggling missiologist
I am trying to make sense of some of the ways in which globalization is likely
to impact our lives, churches and the larger task of word and deed
mission. Much of the research for this
paper is based on my book Mustard Seed Vs
McWorld: Reinventing Life and Faith For the Future (Grand Rapids: Baker Books, 1999).
In this paper I want to sound a wake-up call for those of us
who care about the future vitality of the church and are committed to
completion of both the great commission and the great commandment. I think we need to pay much more attention to
the values that are an integral part of this new global economic order which
influence the values of people of Christian faith all over the planet. Before we look at how globalization is
impacting the church and its mission in the next 20 years let’s briefly look
back on what we have to celebrate regarding the mission of the church over the
last 15 years.
It seems like only yesterday that many of us gathered
together in Manila in 1989 to help set the direction for missions for the
nineties. As you know that was a
definitive conference focusing on the mission of the evangelical church in the
nineties on reaching unreached people groups.
Dudley Woodberry, at the School of World Mission at Fuller
Theological Seminary, stated that, ‘through the efforts of the Lausanne Committee
for World Evangelization AD 2000 and beyond and World Evangelical Fellowship,
coordinated efforts are being made in church planting, especially in the 10-40
window... with considerable church growth.’ And major inroads have been made in
improving the physical well being of the global poor by the church as well
through expanding evangelical relief and development initiatives.
One of the most encouraging signs for the future is the
growth and vitality of the Third Church.
As Philip Jenkins documents in The
Next Christendom, Churches in Africa, Latin America and parts of Asia have,
in the nineties, experienced remarkable growth and spiritual vitality. He predicts that we will see the center of
leadership shift to the church in the two-thirds world. Hopefully this will result in the demise of
western paternalism and more true partnerships in the ongoing mission of the
church. I am concerned,
however, that the rapid spread of this global culture of consumption could
undermine the vitality of the church in the two-thirds world as it is doing in
the church in the one third world.
As we look ahead I will show why I believe there is reason
for concern about whether the western church will even be able to sustain the
present levels of mission support 2004- 2024 based on declining attendance and
giving patterns in the western church. I
will also explain how I believe the rapidly spreading values of the global
economic order are directly contributing to the declining level of Christian
involvement and investment in the mission of the western church. Let’s look ahead to some of the new
challenges that globalization is presenting the church today and tomorrow.
Taking the Future Seriously
It is essential that those of us in Christian leadership
mission and missiology learn to take the future
seriously. Most churches and Christian
mission organizations do their long range or strategic planning as though we
are frozen in a time warp... as though the future is simply going to be an
extension of the present. Virtually no
mission organizations forecast before they plan how the context in which they
do mission or their support base in the church is likely to change.
There is also a dearth of missiological
articles that seek to anticipate how both the larger global context and the
changing character of the international church requires
us to re-examine how we do our missiology.
In a world changing as rapidly as ours, that we learn to
lead with foresight... that we seek to make sense of how the context in which
we live, raise our young, operate our churches and do missions is likely to
change. Then we need to identify how
these changes will not only impact the lives of those with whom we work and the
church but how the values that accompany this change are likely to shape our
sense of what is important and of value. Outlined below is a brief description
of the process of globalization and some of the impacts it is having on our
lives, families, churches and the world in which we do mission.
A New Neighborhood
In the nineties we moved into a new neighborhood which is
discussed constantly in the business community but seldom in the church. Overnight we have moved into a new one world
economic order which is dramatically changing the context in which we live,
raise our young, and serve God.
Two major events have directly
contributed to this process of rapid globalization. First, in the eighties we began hardwiring
our planet at incredible speed into a single global electronic nervous system
of satellites, fax machines and internet communications. Borders are melting. Distance is dying. $1.5 trillion dollars circulates through this
global electronic nervous system every day directly contributing to the rapid
creation of this new one world economic order.
Second, with the sudden end of the
cold war all the centrally planned economies were thrown into the trash bin and
for the first time in history virtually all nations in the world joined the
free market race to the top. Dorothy
said to her dog Toto in the Wizard of Oz, ‘I don’t think we are in
There are many upsides to this new
global economy. It is creating jobs, and
increasing wealth for a number of privileged people in many different
countries... particularly the
I wrote in Mustard Seed Vs McWorld in 1999 that
those committed to growing this new global economy won’t tolerate it being
threatened by terrorist acts like the horrific events of September 11th. Remember that this wasn’t just an attack on
The military attacks on
Global Economy Down
Turn
As the world is recovering from the war in
There is good reason for concern. Even the strongest advocates for this new
global economy tell us that it is very volatile and isn’t well put together...
many are playing by different rules.
There is growing evidence that numbers of corporations and investment
institutions are playing fast and loose with the rules which are causing many
investors, all over the world, to lose confidence in economic
institutions. Also, as this new economy
becomes increasingly inter-dependent and interconnected all our national and
regional economies become more vulnerable.
For example, if one area of the global economy, like the
The Future of the Global Poor
Let me be clear. The
architects of McWorld are eager to have all the world’s people become a part of a global labor pool
and eager consumers in the global macro-mall.
There are numbers who have already found jobs and are able to increase
their way of life a bit. But the
reality, to this point, is that this new global economy is an assets-based
economy that works much better for those with assets than for those without.
In the nineties we saw an unprecedented explosion of wealth
among the top 20%... the creation of more millionaires and billionaires than
during any decade in history. However,
the bottom 20% actually lost ground in this brutally competitive race to the
top. The United Nations Development
Program states that 30 years ago the poorest 20 percent of the world’s
population earned 2.3 percent of the world’s income. Now they earn only 1.4 percent and that
amount is still declining. At the same
time the richest 20 percent increased their share of global income from 70
percent to 80 percent.[iii][3] Economic globalization has benefited a number at the margins in
One of the major foundation blocks of this new economy is
the doctrine of global free trade. The
architects of this global economy hold this doctrine with almost religious
devotion. Simply stated, the doctrine of
global free trade asserts if we are all allowed to own one another’s banks and
phone companies and fish in one another’s ponds it will automatically ‘raise
all boats.’ Early evidence seems to suggest that global free trade raises all
yachts but there is no evidence yet that it will ever raise all boats.
Even though global population growth is slowing it will
still grow from 6.2 billion today to 8 to 10 billion by 2050. Of course most of that growth will be among
our poorest neighbors in densely congested urban areas. Today almost half of
the global poor are under 15. Some
estimates suggest this emerging population will need between 1.2 to 2 billion
new jobs by the year 2020. Therefore,
even those mission organizations involved in church planting need to be
involved in micro enterprise development, vocational training and girl child
education.
One other trend should concern us. In this very competitive global race to the
top a number of western countries are trying to find ways to reduce the drag on
their national economies by cutting back spending on foreign aid abroad and
social programs at home. European
economies are going to be under growing pressure in this race to the top to
shift from a stakeholder economy, in which they have offered generous social
benefits, to more of a shareholder economy like that of United States and
Britain. This means that the church and
private sector will increasingly be asked to address the growing physical needs
of those left behind in this new global economic order.
In
Future of the Middle Class
Regrettably, while many middle class people in all of our
countries are making more money as a result of the boom years of the new global
economy, that isn’t the entire story.
Everywhere my wife and I work in
The Harris Poll reports that the average American spent 41
hours at work in 1973. In 1997 that had
increased 10 hours to 51 hours a week.[v][5] As we gallop into a new century, McWorld
will insist that we spend even more of our waking hours at work. In fact, we
have, in the past decade, seen the creation of something altogether new: the
creation of the 24/7 work week. In other
words, growing numbers of people will never leave work. They will be on-line and on-call 24 hours a
day 7 days a week. These trends mean
that many middle-class Christians in all of our countries will have less time
left over for family, prayer, scripture, church and less time to volunteer for
mission activities at home or abroad.[vi][6]
The McWorld global economy wants
not only more of our time but also more of our money. This new boom economy isn’t just an
assets-based economy but also a shareholder economy. Shareholders don’t want a 3% to 5% return on
their investment. They want a 15% to 30%
return... if they can get it. The only
way that can happen is for all of us to be persuaded to consume at levels never
seen before on this planet—so that yesterday’s luxuries become today’s
necessities. And the messages are working. Americans have the lowest saving rate in 60
years and the highest personal bankruptcy rates. Apparently many Americans are bingeing out of
their savings and on other people’s money.
As a part of the need to get the boom economy booming again
our young are facing escalating pressure to consume at levels not conceived of
even a few years ago. ‘You must get kids
branded by age 5 if you want to have them as faithful consumers of your
product,’ admonished a marketing executive in a corporate training session on
the PBS documentary Affluenza.[vii][7] If you have ever tried to get a 5 year old past McDonalds you
know how effective these marketers are.
This is about more than global consumerism. I believe we are facing a crisis of formation
in the western church that will spread to the entire church in the very near
future. A recent report states that the average American child is on-line 37 ½
hours a week—TV, MTV, video games and computers. Plus, that same child is exposed to 3,000 to
5,000 advertisements a week. Isn’t an
hour of Sunday school a week absurd in light of this level of input? Isn’t the
influence of home, church and family likely to be increasingly eroded as the
marketers of McWorld dramatically increase their
influence in shaping the worldview, preferences, and values of the next
generation to persuade them to increase their consumption?
Future of World Evangelization
What are the new challenges facing the international church
and its mission in this new global future?
In the West there is a growing hunger for spirituality. But frankly, there is little interest in what
most of our evangelical churches are offering.
Many of those who hunger for spirituality are looking for a vital whole
life faith. They find little in the
15-minutes-in-the-morning/church-on-Sunday faith—in which our lives seem to
simply reflect the values of modern consumer culture the rest of the week.
All of our churches will be challenged to not only do more
to address the mounting physical needs that fill our planet but the growing
spiritual challenges as well. What isn’t generally recognized is that we are
actually going backwards not forwards in world evangelization. Peter Brierley of
the Christian Research Association reported that in the year 2000 28% of the
world’s people identify themselves as some brand of Christian: Protestant,
Catholic or Orthodox. Because population
growth is outstripping the slow growth of the global church the percentage will
decline to 27% in 2010 and continue to decline after that.[viii][8]
I am convinced that the international church also has some
new competitors that are rarely mentioned at evangelical missions
conferences. Those who are doing a
brilliant job at world ‘evangelization’ are the marketers of McWorld. Two
Pentecostal pastors, from the
In the last 15 years we have witnessed the creation of
something we have never seen before: a borderless global youth culture. Everywhere we travel we find young people
wearing the same jeans, drinking the same soda and hard-wired into the same
American pop-consumer culture. They have
much more in common with the youth in our western countries than the traditional
cultures from which they come.[ix][9]
There is compelling evidence that the marketers of McWorld aren’t just selling products to the global
young. They are consciously at work
seeking to persuade the young to embrace the same values so they will all buy
the same products so they will become part of a homogenized culture of
consumption. You see the church is in a
battle for the hearts and minds of a new generation which requires some whole
new mission strategies that can challenge and supplant some of the seductive
messages of the ever expanding global mall.
Future of the
While there is a growing hunger for spirituality in the
West, church attendance statistics in continental
In the
The major growth in the
Since the fifties George Gallup has placed American church
attendance at a relatively constant 40% to 45%.
But since these figures are based on self-reported attendance there has
been growing skepticism among other demographers of their validity.
To check the validity of this kind of self-reporting method
Kirk Hadaway, a demographer for the United Church of
Christ, had his research team count cars in church parking lots in a small
While the American church is still experiencing very slow
growth it is actually shrinking in relationship to the growth of the total
American population. According to the
research of the Empty Tomb, American Christians constituted 45 percent of the
total population in 1968. By 1998 that had declined to 39 percent and is likely to drop
dramatically by 2010 because of the rapid graying of the mainline
denominations.
The Church and the under 35s
The missing generation in the church in
In his seminars George Barna says
the Buster generation [born between 1965 and 1983], age 17-35, is the first
generation in
The under 35s in the West have hit this new boom economy at
a particularly tough time. While some are landing high paying jobs in business
and computer shops, many aren’t finding jobs and many will never achieve the
lifestyle levels of their parents and grandparents’
generation. Why is this the case? Because the relationship of what the young
can earn to what they can buy has changed dramatically since I was a young man.
First, this generation of college students is running the highest debt load of
any prior generation. This seriously limits these grads being involved in mission. Secondly, while my generation seldom spent
much over 20 percent of our income on rent or mortgage we find a surprising
number on the under 35 who are spending over 50 percent of their income for
rent or mortgage—in all our western countries.
This means in the next 20 years fewer young people are
likely to stay with the church. And
those that do are likely to have less discretionary income left over than older
generations. This means that as the
young move into leadership in the western church they will not be able to
sustain the present level of funding for the church and its mission. This is likely to have a dire impact on the
future of missions support of the western church.
The problem with declining numbers in all our western
churches, of course, is that it automatically reduces the amount of time and
money available from the western church to invest in the advancement of God’s
Kingdom in world mission. Declining giving patterns in the American church will probably
further compound the crisis in missions funding in the American church.
The Incredible Shrinking American
Purse
The amount of money given to many
churches in the
The Empty Tomb, which does some of the most helpful research
on giving patterns in the American church, reports from 1968 to 1998 US per
capita income increased 91%. But per capita
giving of church members during the same period declined almost 19% from 3.10%
in 1968 to 2.52% in 1998. Even more
concerning, benevolence giving declined 40% during the same period.[xiv][14]
Between 2010 and 2030 the church will take a major economic
hit when the baby boomer generation retire. The
boomers, born between 1946 and 1984, are 77 million strong. All the western governments are constantly
attempting to anticipate how the retirement of the boomer generation is likely
to impact their retirement pension and health care systems. But in the American church very few leaders
are forecasting the potential impact the retirement of the boomers generation
will have on the church. Churches are
likely to see a sharp decline in giving as the boomers retire. However, they represent potentially a huge
new volunteer core for the kingdom if they can be recruited before they head
for the resorts.
My reluctant forecast, in light of all these trends, is that
the western church will not even be able to sustain its present levels of
giving to the church and its mission, let alone increase them to address new
and growing challenges facing our poorest neighbours. If we fail to reach significant numbers of
the young in all our western countries and challenge Christians of all changes
raise the bar on personal stewardship, then the church in the two thirds world
will have to provide a much larger share of the resources for mission.
Values Impact of Globalization on
the Church
Why are western churches experiencing declining levels of
attendance, involvement, volunteering and giving? Why are we failing to keep the young that are
raised in the church and failing to reach the young outside the church? Why do we seem to be experiencing not only
declining levels of involvement and giving but declining levels of spiritual
vitality in many of our churches?
Of course there are a number of answers to these tough
questions that include changing demographics, out-moded
forms of church and outreach. We are
also witnessing changing patterns of involvement in all types of associations
in western culture. But I am convinced
that one of the major causes, which we seldom discuss in the church, is the
growing influence of the values of modern western culture and economic globalism
on Christians everywhere.
As I assess how I believe the values of this new global
economy are impacting the church I want to be very clear. I am not proposing the creation of an
alternative to free market capitalism.
There is a very good reason that centrally planned Marxist economies
have been abandoned. They don’t work
well. The free market is better at
producing goods and services than any other system I am aware of.
However, while some treat the free market as though it is
simply a values free economic mechanism for selling goods and services, I
don’t. Nor do I share some of the almost
religious reverence towards the free market that some American evangelicals
reflect. I will attempt to show that
some of the values assumptions on which free market economics are based are
directly counterpoint to biblical values.
Plus, the way the free market operates tends to be blind to ethical
issues. If there is a buyer and a seller
then the free market is blind towards the ethical issues that might be a part
of that exchange. For example, in the
last 5 years the back street pornography shops have become respected on-line
businesses as has gambling.
Buying into the Wrong Dream
Let me explain why I don’t believe that our new global
economy is simply a neutral or value free means of economic exchange. Global free market capitalism has its roots
in the Enlightenment and is a part of a larger world view born of that
age. At the very center of our new one
world economic order and modern western culture is a vision for the better
future, born of the Enlightenment and the doctrine of economic
liberalization. It is a dream that
strongly believes in the inevitability of economic and social progress, called
the Western Dream or the American Dream.
This dream defines the notion of the good life and better future almost exclusively in terms
of economic growth and individual economic up-scaling. This is the dream that powers and directs the
rapid spread of the new global economy all over the planet.
This is not, of course, a new dream. The process of western modernization has been
going on for decades. What is new is
that with the creation of this new global economy the process of modernization
has been dramatically accelerated. As a
consequence, the Western Dream and the American Dream of individual economic upscaling is rapidly becoming the dream for people every where including deeply committed Christians. My concern is that many of the cardinal
values of this dream, including individualism, the pursuit of self-interest,
materialism and consumerism, are directly counter-point to the vision and
values of God’s kingdom.
God’s new order is committed to a very different vision for
the global future that is devoted to societal transformation instead of the pursuit
of economic self interest. It operates
from a very different set of values, as well, that include service to others,
celebrating life and faith and the joy of giving life away.
Why are we seeing declining levels of involvement and
investment in the work of God in the western church? I am convinced that one of the major reasons
is that many of us western Christians have allowed modern culture and the new
global economy to define for us what is important and of value in terms of
getting ahead in the work place and our own personal lifestyles. Our views of what is important and of value defines in turn
where we spend our time and money.
As the marketers of McWorld
increasingly bombard us and our young with the messages that our identity and
self worth comes from what we buy and consume I believe we will see patterns of
declining involvement of not only western Christians but among believers all
over the world.
I sincerely believe if this pattern continues it will not
only result in increasing erosion of levels of involvement and investment but
it will sap the very vitality of our communities of faith. We must help Christians to not only reject
these values but enable them to create new models of whole life faith, that
reflect the aspirations and values of God’s new order instead of the
aspirations and values of the new one world economic order. To understand why so many Christians of
genuine faith have been seduced by the values of the new one world economic order
we need to examine some of our unstated assumptions.
Asking the Right Question
Why have evangelical leaders everywhere, but particularly in
the
The first reason is that many economists would have us
believe that their economic practice is ‘science’ and therefore has nothing to
do with values. They would argue that
economics is simply the cold detached laws of supply and demand at work. Rob
van Drimmelen, in an important book Faith in the Global Economy, calls for
the demystification of economics. He
persuasively points out that the assumptions on which modern economics are
based are far from being value free. [xv][15] For example, there
is an assumption that there is no place for the influence of a creator God in
modern economics. It is a theoretical
system largely divorced from faith, culture, the environment, politics, and
human life. We are encouraged rather to trust the secular providence of the
‘invisible hand’ of the marketplace to define the course of the human future.
While the bible speaks out very clearly about greed being
evil, modern economics baptizes acquisitive behavior and greed not only as
normative but as desirable. While biblical
faith encourages us to derive our sense of identity and self-worth from being
image bearers of the living God, the marketplace encourages us to derive our
identity and self worth from what we buy and what we consume. My greatest concern regarding this new global
economy is the way it seeks to fundamentally redefine the sense of what is
‘ultimate’ principally in economic terms.
At our core I am sure that no thoughtful Christian would ever settle for
defining the ultimate principally in economic terms. Wouldn’t we be more likely to define the
ultimate in terms of spiritual, societal and creational transformation?
The second reason is that we evangelicals have been very
selective where we chose to do battle with modern culture. Many American evangelicals will endlessly
battle modernity over personal morality issues like porn on the internet and we
should. But we tend to treat all the
other values messages from modern culture like the pursuit of self interest,
individualism, materialism and consumerism as though they are values
neutral. Not only
aren’t they neutral, I sincerely believe that the aspirations and values of the
global consumer culture are rapidly replacing traditional values and
undermining the values of Christians everywhere. Again, this poses a serious threat to the
vitality and the authenticity of our lives and witness and the extent to which
we invest our time and resources in the work of God’s new order.
The third reason I believe many of us have succumbed to the
aspirations and values of McWorld is that many of us
evangelicals have unwittingly settled for a dualistic form of discipleship in
which we live our lives on two separate tracks.
On the spiritual track we are, at our best, totally committed to Christ,
we live with moral integrity and maintain consistent religious practices. But on the other track our lives are
virtually indistinguishable from our non-believing neighbours.
We American evangelicals often tend to be just as caught up
as they are in getting a piece of the rock, buying expensive homes and defining
the good life as getting ahead economically.
We don’t seem to recognize that we aren’t just buying houses, cars and
RV vehicles, we are buying into the status and the
values that go with them. The number one
reason evangelical college students in the States are not going into mission is
the resistance of their Christian parents who insist on their young getting
their house, car and pension system underway first. And then after they have all the things they
can go visit missionaries during their vacations. In the
We need to call believers in all of our societies from this
dualistic model to ‘whole life discipleship’ in which we invite God to
transform us not only spiritually and morally but culturally too. Then our lifestyle priorities will no longer
be defined by our income levels or the aspirations of the global consumer mall
but by the values of God’s kingdom. If
we can help our people become whole life disciples of Christ by inviting God to
transform our cultural values too I can assure you it will result in all of us
being able to free up more time and money to invest in the work of the gospel
of Jesus Christ.
Clearly business as usual won’t begin to respond to the
mounting challenges of tomorrow’s world or of the reality of the incredible
shrinking western church. Let me try out
a few unusual ideas of how we might respond to this serious crisis of faith,
values and investment. I believe that
all of us committed to the completion of the Great Commission and the Great
Commandment are going to need to radically reinvent much of what we do in our
lives and congregations to address this crisis.
I find that many operate as though all the important
questions regarding what it means to be a disciple of Christ and how we steward
our entire lives have been answered. I
believe we need to revisit those assumptions and do some fresh biblical
reflection on what it means to be a follower of Jesus. The first question I am inclined to start
with is: ‘how do we as followers of Jesus get off the track?’ In other words,
what is our view of secularism?
Virtually the only explanation of how we have gotten off the track is
the secular humanist critique. I don’t
happen to believe that this view holds water either biblically or historically. Let me suggest another critique that traces
the problem much more directly to the Enlightenment than to the Age of
Humanism.
How We got off the Track
I believe one of the major reasons we are likely to see
continuing decline in attendance and giving in the western church and we are
going to continue to lose the battle of the formation of our young is that many
of us have unwittingly bought into the same aspirations and values that power McWorld. I believe
in our dualistic discipleship view many of us have succumbed to the Western
Dream which defines the good life and better future in terms of individual
economic upscaling, consumerism and materialism. And then we embrace the gospel of Jesus too
in a small spiritual compartment of our lives as though it all fits neatly
together. And of course it doesn’t. Most
tragically western missions have often exported this kind of dualistic
compartmentalized faith all over the world.
Latin American missiologist
Orlando Costas has indicted the western church for exporting a culturally
accommodated gospel all over the world that calls people to ‘“a
conscience-soothing Jesus, with an unscandoulous
cross; an other worldly kingdom; a private inwardly,
individualistically limited Holy Spirit; a pocket God; a spiritualized Bible”
and a church that escapes the gut issues of society. It has conceived the goal of the gospel as “a
happy, comfortable and successful life” ....It has made possible “the
‘conversion’ of men and women without having to make any drastic changes in
their lifestyles and world views,” guaranteeing thereby “the preservation of
the status quo and the immobility of the
people of God.”’[xvi][16]
A Biblical Vision for all of Life
The only way we can begin to contend with the seductions of McWorld is to offer people in communities of faith a more
compelling dream than the Western Dream.
We need a reawakening of biblical imagination. We need to rediscover that God’s agenda for globalization
begins with a mustard seed but it is destined to transform a world. The scripture teaches that God intends to
create a new heaven and a new earth in which all things are made new. It is a vision of a great international
homecoming of the resurrected people of God coming from every tongue, tribe and
nation to a restored creation. It is a future in which the blind see, the deaf
hear and the lame dance. It is a new
global order in which justice comes for the poor, the instruments of warfare
are transformed into the instruments of peace and festive banqueting and
celebration will welcome us home. We
need to help believers everywhere place the purposes of God’s kingdom, instead
of the aspirations of the global economy, at the center of their entire lives.
A Whole Life Faith
To overcome our dualistic discipleship and our
compartmentalized faith it is not enough to embrace this vision of the
Imagine a ten week course in which believers in a church
could not only study God’s kingdom purposes but embrace them as their own...
for all of life. Then they would use
that sense of God’s vision for the human future to draft personal and family
mission statements. Finally, in this
class they would be invited to use those mission statements not only to redefine
the good life for themselves but to reinvent where their time and money goes
and raising their kids on purpose.
This could result in believers creating a liturgy of life
that looked more like the kingdom than the McWorld
shopping mall. It would be one in which daily time is set aside for
spirituality, weekly time is set aside for witness and service and a
significant portion of the income is set aside to advance God’s kingdom around
the world.[xvii][17]
A
With the growing pressure of this new global economy,
defining church as a place that we go to once a week will no longer be
adequate. I am convinced that in the
twenty-first century we will need to reinvent the church as new missional communities where we live seven days a week and
where we also happen to worship.
A New Generation of Leaders
One of the most encouraging trends
in the western church, in spite of declining numbers of the under 35, is that
God is raising up a new generation of 20 and 30 year olds in Britain,
Australia, New Zealand, Canada and the United States to lead the church into
the twenty-first century. This
postmodern generation is fundamentally reinventing the church, creating new
forms of church plants, urban ministries and celebrations that bear witness to
God’s great homecoming celebration. This
movement has very little visibility and little support from the established
church. If the western church is to have
a future we must give our fullest support to this new generation of leaders and
invite them to help reinvent the church for the twenty-first century in
partnership with the third church to address the new challenges of our new one
world economic order.
In 1980 the WEF Commission on Ethics and Society met in
Frankly, as I read these words in the American evangelical
context in 2003 it seems like a totally foreign message. The America church benefited enormously from
the new boom global economy. We have
palatial buildings and all kinds of high powered programs. But I simply can’t remember reading anything
published in the last ten years that has the edge this statement does. Certainly I have read nothing in evangelical
literature that challenges us to ignore fashion, distinguish between
necessities and luxuries or call people to reduce their personal lifestyle costs
to free-up more time or money to invest in mission.
I believe this is a WEF opportunity. It is an opportunity for the WEF theological
commission to do some fresh work on:
First, how the global consumer culture is undermining vital Christian
faith and how we can help believers in different cultures decode the messages
and resist the seduction of the Western Dream;
and second, how to rediscover the theology of the kingdom of God as an
alternative cultural dream to the Western Dream as a springboard to enable
believers to create lifestyles, time styles and celebration that look more like
the kingdom banquet than the global economic order.
I believe this is a WEF opportunity for all of us to create
curriculum to enable our adults and young people to become whole life disciples
creating more festive lives in which we put God’s mission purposes first. We can free up much more of our time and
money to invest in the mission of Jesus Christ to the mounting needs, challenges
and opportunities of our new global future.
I am sure we would be surprised at how God could use our mustard seeds
to not only reverse many of the trends discussed in this paper but to bring a
new period of expansion of God’s kingdom globally...if we choose to put God’s
purposes first...in all of our lives and communities.
Republished
with permission from the “Evangelical Review of Theology”, Vol. 27, No. 4,
October 2003, p. 353-370, http://www.worldevangelical.org/ert2704.html.
Originally given at the International Consultation on Globalisation
sponsored by the World Evangelical Fellowship/Alliance, Kuala Lumpur, Malaysia,
2001.
Send
comments to: Editor@GlobalMissiology.net
EDITOR’S NOTE: Other resources from the author can be found at Mustard Seed Associates’ website.
[i][1] Daniel K. C. Ho, “Into the 21st Century: Challenges
Facing the Church in Malaysia,” Malaysia, 1999, p.31.
[ii][2] Tom Sine, Mustard
Seed Vs McWorld: Reinventing Life and Faith for the
Future (Grand Rapids: Baker Books, 1999), p. 78-79.
[iii][3] ‘A Global Poverty Trap,’ The
Economist, July 2, 1996, p. 34.
[iv][4] Tamar Lewin, ‘Men Assuming
Bigger Share At Home, New Survey Shows,’ The New York Times, April 15,
1998, p. A16.
[v][5] The Harris Poll #31, Table 2, ‘Work Hours Per Week’,
July 7, 1997, p. 3.
[vi][6] Shelley Donald Coolidge, ‘Work and Spend Cycle Makes
Company Slaves’, The Christian Science Monitor, April 4, 1995, p. 9.
[vii][7] ‘Affluenza, Warning:
Materialism May Be Hazardous to Your Health’, UTNE Reader,
September-October 1997, p. 19.
[viii][8] Peter Brierley, Future
Church: A Global Analysis of the Christian Community to the year 2010 (London:
Monarch Books, 1998), p. 33.
[ix][9] Katherine Q.Seelye, ‘Future
U.S.: Grayer and More Hispanic’, The New York Times, March 27, 1997, p.A18.
[x][10] John and Sylvia Ronsvalle,
‘The end of benevolence? Alarming trends in church
giving’, The Christian Century, October 23, 1996, p. 1012.
[xi][11] ‘Trends Affecting the Evangelical Lutheran Church in
America,” ELCA
Department of research and Evaluation, December, 27, 1966, p. 1.
[xii][12] Robert Marquand, ‘Preaching to Empty Pews,’ Chicago
Sun Times, February 22, 1998, p. 45.
[xiii][13] ‘Church Attendance by Generation,’ Barna Research Group Limited, July 8, 1998.
[xiv][14] John & Sylvia Ronsvalle,
The State of Church Giving through 1998 (Champaign: Empty Tomb Inc., 2000), p.
7.
[xv][15] Rob van Drimmelen, Faith in
the Global Economy: A Primer for Christians (WCC publications, 1998), p. 1-6.
[xvi][16] Orlando E. Costas, The Integrity of Mission: The
inner life and the Outreach of the Church (San Francisco: Harper and Row,
1979), p. 17.
[xvii][17] Christine & Tom Sine, Living on Purpose: Finding
God’s Best for your Life (Grand Rapids: Baker Books,
2002).
[xviii][18] Ron Sider, ed. Lifestyles
in the Eighties: An Evangelical Commitment to Simple Lifestyle (Philadelphia:
Westminster Press, 1982), p. 16.