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To Change The World Theology Religion Essay

发布时间:2017-04-24
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James Davidson Hunter is the author of, To Change the World: The Irony, Tragedy Possibility of Christianity in the Late Modern World, an informative, widely read book in the contemporary society. Hunter is practicing Christian and a prominent sociologist working at the University of Virginia. This background makes him credible enough to explore the contentious issue as highlighted in the book title; explore the issue of cultural change as practiced and understood by the Christian. He is able to use his Christianity and sociology background to contextualize the issue by incorporating historical investigation, sociological analysis, sociological theory, and theological considerations and Bible study. Evidently, he includes concepts, such as the nature of power, meaning of culture, ressentiment and Bible verses while assessing the issue.

Summary of Concepts

The book seeks to show that the Christian's approach towards changing the culture is misguided and that they should change their approach to accommodate "faithful presence". In the first essay, Hunter notes that cultures' transformation is initiated by the elite who focus on creating space for thinking about alternative cultures. This simply implies the tendency of Christian leadership to initiate a cultural leadership based on 'the Constantinian error', force. In the second essay, Hunter explores the Christians misguided notion based on three models that Christians use to initiate change. As he notes, the Christian Left, Right and Neo-Anabaptists models misunderstand the relationship that power has with the Christian ideals. Hence, they are ineffective in initiating a lasting Christian change towards the culture. Hunter notes that the models are based on the notion of "conquest, take-over, or dominion"[1]; a notion that is against what God intends Christians to pursue. This frustrates the approach that God wants Christians to take, the approach of living as citizens in the realm of Christianity and citizens of the world instead of resorting to Constantinian error where Christians conflate God's agenda with the World's power plays.

Having explored the misguided notion, Hunter, in his third essay explores a vision for transforming the world, "faithful presence". This connotes that Christians should set their immediate goals much lower. They should first focus on upholding faithfulness and thoughtfulness in their callings. This way, they can seek to be blessed, as well as, bless the unbeliever based on their good deeds. Hunter shows that by practicing faithful presence, Christians will transform the world without being misguided, using force, "by enacting shalom and seeking it on behalf of all others through the practice of faithful presence, it is possible, just possible, that they will help to make the world a little bit better "[2].

Critical Evaluation

Hunter's literary approach has distinct weaknesses and strength. The nuance, which he employs while dealing with the issue posited in the book, is quite compelling. While portraying the three American Christian models used to evoke change in the world as ineffective, he does so using primary sources. He also takes the pain of noting down that most of his descriptions are cursory and surface-level at best. This essentially makes the discussion of the ineffectiveness of the model factual and authoritative, thus convincing. However, above this, he fails to discount concerns brought about by the Christian Left, Right and Neo-Anabaptist. Statements such as, secularization threatens the American society, The church is guilty for adopting worldly power and Global capitalism provide room for oppression are narrow minded views, both in action and diagnosis. They are mere statements lacking insight on their influence on Christianity. In addition to this, Hunter has the inclination of using verbose language or wordiness. At times, instead of using many words to explain his point, the use of verbose language obscures the point he is trying to explain, thus resulting to no explanation. This can be seen in the sentence below

"It may be more accurate to say that we are witnesses to and participants in a cultural transformation that radically challenges and deconstructs, if not inverts, the ontological and moral substructure of inherited social institutions, inherited convictions of everyday social life, and the inherited frameworks of understanding and experience" (Hunter 2010, 212).

This is taking the reader in circles in that when the reader finishes reading the final word, he would have already forgotten the first words and the entire meaning of the sentence. Essentially, any good author could have made the sentence accessible or comprehensible by shortening it and making it clearer.

Hunter is a sociologist and a practicing Christian, theologian. As a result, he writes entirely as a sociologist instead of writing as a theologian. This may explain why there are parts of the book, which present theologically vague information that needs further clarification. At times, Hunter's interest of the modern Christianity's inability to influence culture undermines the credibility of the Gospel. Simply explained is that the credibility of Christianity depends on Christianity's capacity to exert influence, Hunter seems to suggest that faith is under attack because of failing in this mission. As he states, "as the structures of belief have weakened, so has the self-assurance of belief. There is little if anything one can take granted about the faith any longer"[3]. When it comes to the post-modern challenges of dissolution and difference, Hunter indicates, "separately and together, these changes in the social organization of modern life challenge Christian faith to its core… undercut the capacity to believe and to believe coherently, thoroughly, effectively"[4]. It is common knowledge for most Christians that Christian faith is not dependent on anything in the contemporary culture, bad or good. This is because its basis is the faith bestowed on the saints. It therefore depends on the Gospel, the idea that Christ died, buried and rose again. Hence, Hunter needs to be clear to avoid tainting the Gospel's credibility.

However, despite the book's shortcomings, the book value is immeasurable. It provides insight on the overall purpose of the book, which is offering helpful correction, insight on misconceptions and a viable solution for evoking change in a way that is effective. As a way of correcting Christians, he makes it clear that advocating cultural change should not be perceived as a way of building God's Kingdom, "where Christians participate in the work of world-building, they are not, in any precise sense of the phrase", building the kingdom of God"[5]. He does this while putting into consideration theological sensitivity to show that only God alone can establish his Kingdom. In a more constructive way, Hunter also lets Christians realize why prior approaches to changing world are ineffective. He makes Christians realize that they are living in a different time in the human history, thus requiring change. As he states, "As to a strategy for engaging the world, perhaps there is no single model for all times and places"[6]. This provokes Christians to think that systems of knowledge have transformed and people cannot think the way they used to. Essentially, even the ideal of truth is different than it was 100 years ago. As Hunter says, "it is essential to come to terms with both the enormity and complexity of the change and to face its implications squarely"[7].

Hunter takes a more biblical approach when explaining how Christians should evoke change. Hunter informs Christians that the Christian's task is to evoke change through the "faithful presence", "to bear witness to and to be the embodiment of the coming Kingdom of God"[8]. Using a biblical approach, where Christians change the world through spiritual means makes staunch Christian atheists connect with what Hunter is saying. Indeed, they are able to realize that their actions towards changing the culture are not primarily aimed at nurturing social well-being, but spiritual well-being. Hence, they are more inclined towards evoking change.

Essentially, an average church member cannot read the book due to its complexity, unless the member has a unique interest in concepts, such as cultural meaning and ressentiment. Ideally it is best for a person with deep interest in exploring theological and sociological concepts, such as an evangelist or a pastor or persons studying theology. These are people at the forefront of evoking change in Christian approaches towards transforming the society. Such people can read the book to garner deep insight and share the content with typical idealistic church members, including young people to enlighten them on the approaches to take as a Christians to transform the society, as well as, tackle any misconceptions they may have.

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