with Rev Dr Chris Walker
The Church as Contrast Society
The church is called to be a contrast society in relation to the society at large. The early church was – to the point of often being persecuted in the first three centuries. Then, with the conversion of the Roman Emperor Constantine to Christianity, the church became the religion of the empire and aligned itself with those in power. It has often done so since though there have been times when it has disagreed with people with power both political and economic. In our time the church does well to see itself again as a contrast society. What might this mean?
In the early church there was a clear difference between the followers of Jesus and others in the Roman Empire. Often there was misinformation about Christianity, its beliefs and practices. Christians were held to believe in an executed person Jesus who they claimed had risen from the dead to be their risen Lord. Christians were regarded with suspicion or as traitors for affirming ‘Jesus is Lord’ not ‘Caesar is Lord’. Their practice of celebrating the Lord’s Supper, in which the bread and wine were referred to as Jesus’ body and blood, was sometimes rumoured to mean they really ate flesh and blood. They were known to practice love for one another across the usual ethnic, social and gender boundaries which went against social conventions. Paul wrote that in Christ there is no longer “Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:28). They showed practical care not only for their own group but for others also, especially in times of plague. They cared for victims and did not avoid them. They were non-violent and pacifist. They did not destroy unwanted babies as many did. They refused to react to abuse or insult but sought to bless others.
In the early church Christianity was regarded as a new religion. Now it is held to be an old religion. Its traditions are no longer valued by many. In secular Australia, Christmas and Easter are seen as times for holidays not as focusing on the birth, death and resurrection of Jesus. In our multicultural and multi-religious society people accept the public holidays but may adhere to other religions or none. How might Christians and the church respond appropriately? What might taking on a ‘contrast society’ approach mean for us in the 21st century? Let me offer these thoughts.
First of all, in terms of belief, it does mean affirming Jesus Christ as Lord. We can respect other religious and secular beliefs, but confess Jesus as the one to follow. We do so out of our experience because he is not only our teacher and master, but the risen Lord. Hence, we cannot put him on a par with other religious figures of history such as Moses, Buddha or Mohammed. Jesus is the unique Son of God. More than that, he is the second person of the Trinity. He is one with God. The early Christians had to expand their view of the one God to speak of one God in three persons: Father, Son and Spirit.
Next, we are called to live a distinctive lifestyle according to values that are different to those of our secular society. While our Western culture has been deeply influenced by Christian values, there are values that are now emphasized which Christians need to recognize are less than Christlike. Our society does value love. It does appreciate humility. It does recognize service. These are all Christian values. For Christians love is primary and it is love like Jesus showed, self-giving love. Humility is called for whereas in our society boastfulness is also often accepted. Service involves consistently seeking the good of others, whereas our society prefers the idea that we will be rewarded for our service and self-serving approaches are also expected. Advertising constantly appeals to getting what you want and deserve. The notion of contentment with what you have is counter to our consumerist society. Christian faith calls for generosity in a culture that rewards greed. Conflict and competition are taken as normal whereas Christians seek reconciliation and cooperation. Where there is competition, fairness and equality of opportunity are expected, not taking advantage of the situation and people for one’s own benefit.
In an individualistic society, not only family but one’s Christian family or community is affirmed. Family continues to be highly valued in our secular and multicultural society. People stand by their family members even when they are in the wrong. We also have the fracturing of families so that many come from dysfunctional families, have broken families, or are living single lives with little contact with family members. Christians recognise the need for other people who care for us. The Christian community is to be such a community for people in contrast to how the larger society often functions. Building one another up in love was a primary concern for the early church and needs to be so for churches seeking to provide an alternative community to that of the wider society which often fails to care.
The church necessarily takes an independent stance in relation to the government and wider society. Sometimes it can affirm policies and attitudes that are in accord with Christian ones. As mentioned earlier our Western society is profoundly influenced by Christian values even though this is largely ignored or unrecognised. At times the church can offer a prophetic voice in relation to political policies that are counter to Christian emphases, such as the treatment of refugees and marginalised people. Jesus gave them priority. Christians should also and call on the government to provide adequately. In a world that continues to resort to war, Christians should be on the side of peace and using non-violent means to resolve conflicts.
In these kinds of ways Christians and the church can be a contrast to the dominant society.
Chris Walker
Chris is currently serving the Assembly of the Uniting Church as the National Consultant for Theology and Discipleship.
He has served in a range of positions and places in the Uniting Church including local church ministry in three congregations in NSW, as a regional education and mission officer, and consultant for evangelism and discipleship, in Queensland, as principal of Parkin-Wesley College in SA, and as a mission resource officer for Parramatta-Nepean Presbytery.
He has a passion for theology, mission and discipleship. His interest in writing has resulted in various publications including five books, most recently Peace Like A Diamond: facets of peace (Spectrum, 2009) and Living Life to the Full: Spirituality for today’s baby boomers (Openbook, 2005).