Many Christians view themselves as outsiders in a society increasingly distant from what we might consider Christian or biblical culture. It therefore seems difficult to share faith with those who have taken the path of skepticism.
The impact of social media on communication has fueled dialectical confrontation, increasing the polarization and the politicization of any issue, and this also affects religious beliefs.
How can Christians be present in the conversation without falling into such traps? Is it possible to avoid polarization?
These are some of the questions addressed by author and theologian Dan Strange, who will speak at the upcoming meeting in Spain of the Graduate Bible Groups (GBG, a movement focused on faith and work). He will speak on the theme of Worshiping God in the midst of culture: a magnetic faith.
Question. Many believe that Western cultures have become a post-Christian world. How do you think Christians fit into this world – if you agree with that definition?
Answer. Yes, I think we find ourselves in a pretty strange and complex situation right now.
On the one hand, we could say that the Christian faith has been marginalized and that we are therefore a minority.
And yet, at the same time, in the structure of modern society in Europe, Christianity is such an important part of the DNA, of the structure of culture that even those who reject the Christian faith must do so on the basis of the Christian faith.
So we are in a post-Christian situation, but in another sense, modernity is a kind of heresy of Christianity, and everything that we now value in our post-Christian world has Christian origins, even if these were distorted.
I know that’s a pretty complex answer, but I think that’s the situation we find ourselves in right now.
Someone said it’s almost like we’re living in the afterglow of Christianity, like when you take a photo and sometimes there’s like a halo of light. We are in this situation, but Christian values are still part of the structure of modernity.
Q. Could it be that we Christians have made the gospel irrelevant in our lives, and that is why it is so difficult for us to talk about our faith?
A. If we define the gospel too narrowly, or our discipleship in terms of “what I do on Sunday” or “when I am in a home group,” the gospel becomes diluted. But the gospel encompasses every aspect of our lives. Not just our entry into faith, but our walk in faith. And we are called to think Christianity in everything we do. As Paul said: whether you eat, drink, or whatever you do, do it for the glory of God. I think we find it difficult.
“In a post-Christian situation, modernity is a kind of heresy of Christianity”
Sometimes we have difficulty talking about our faith because we are ashamed and afraid, and we have to face it. But it also happens that in this post-Christian situation we have difficulty connecting with people because they don’t seem interested, or they don’t find relevance to our message, that it doesn’t There is no connection between our lives and theirs.
The question is what we want to talk about and what “normal” people do. And that’s why I think we find it difficult. So my job is to try to show that the connections are there, that the traction can be found.
We need to be creative and imaginative to achieve this. But the Bible presents a vision of human beings being intrinsically religious, and we can always find a point of contact. But it will be more difficult if we have a narrow view of the Gospel and forget the breadth of the Gospel, active in all areas of life.
Q. The culture wars are a very present subject in the media and on social networks today. Do you think Christians should get involved?
A. Theologically speaking, we are in a spiritual battle. The Bible says this very clearly. We feel like we’re in a culture war because we’re talking about different worldviews clashing.
And I think the Bible says very clearly that idolatry in its modern form, whatever it may be, must be opposed and eliminated.
“The Bible is very clear that idolatry in its modern form must be opposed and eliminated. But how to do it ?
Now, we certainly do not achieve this through violence or through any kind of anger, but by giving reason to the hope that we have. It’s about trying to proclaim the gospel, which involves confrontation and persuasion.However, we should not get caught up in the culture wars as the rest of the world draws attention to them, as they are sometimes presented as a very binary form of left or right.
We are engaged in a spiritual war and, in a sense, there is a cultural war, but the weapons we use in this war are not human weapons and we must give reason for the hope we have with gentleness and respect, while trying to tear down idols and encourage people to turn from idols to the living God, as it says in 1 Thessalonians.
Q. How can we address this cultural problem and policy battle?
A. In a sense, the Gospel is not apolitical, because I think the statement that “Jesus is Lord” is a political statement. Jesus is our supreme authority, politics is religious and the Church is political in a sense.
But if this means that we believe that the transformation of society can only be achieved through political means, then we are not on the right track. That’s not what it’s about.
I think politics has a role to play, but the problem we have in our modern society is that politics is everywhere. Everything has to be a political response and I would like to have a situation where politics moves away from certain areas of life so that we can return to the days when there was a calmer conversation in the public square.
It seems like politics spreads like it has tentacles popping up everywhere. It is a problem.
Q. You assert in your books that Jesus meets the expectations of our society. In your opinion, what are the most relevant and most significant desires?
A. My book Make faith magnetic focuses on how the Bible talks about these five “itches” that we all need to scratch. I therefore explain them as relevant and notable desires present in our world.
There’s our desire for meaning and connection, the question of identity, which is really important. I think we all recognize the need to be accepted, we know that there is something wrong in the world.
We want freedom and yet we still want to know that there is some kind of meaning, a primordial meaning to existence, so I would say autonomy would be another.
“We must ask ourselves: what does it mean to be a Christian, what does it mean for my particular vocation?
And we find that it is impossible to be completely free; that we all adore something or someone, or that our identity is always anchored in something or someone; and that identity must ultimately be found in Christ and his Church, and not in a way where we lose our individual identity, but we find it when we are attached to Jesus.
Whatever our unbelieving or non-Christian friends desire, there is a way the Gospel confronts and connects with them. This is the purpose of my work.
Q. I assume that some of these questions will be addressed during the plenary sessions of the December meeting in Spain.
A. Yes, that’s what we’ll talk about, we’ll set a theological framework for that, but it’s really important to explore this question and contextualize it.
What does this mean particularly for Spain? And also, what does this mean in your particular region of Spain? Because this is where we need to look at the idols or objects of worship in Spanish culture and then show how the Gospel confronts and connects with those who live around you.
Q. Do you think that the workplace is this an appropriate place to live the faith?
A. You cannot not live your faith. We are Christians and we should be in our workplace.
Of course, this is not just about how we behave with our colleagues, it even means thinking Christianly about the discipline God has given us for our vocation.
We must ask ourselves: what does it mean to be a Christian, what does it mean for my particular vocation? This is why the workplace is an appropriate place to develop our faith.
God gave Adam the mandate to fill the earth and be its steward. And that’s where we fulfill it in our workplace, while carrying out the Great Commission to go and make disciples. I don’t think these two things are opposed.
We should have opportunities to talk about our faith, but also to think: How can I apply my mind to my work as a Christian? This is why the workplace is a very suitable space to live the faith.
Published in: Evangelical focus – life and technology
– “Jesus is Lord is a political claim, but the transformation of society will not be achieved by political means”