Christianity in America is currently in somewhat of a precarious state. Many local churches are declining, with some even closing, and while the influence of Christianity’s past is still evident, it is increasingly contested and rejected by the populace. The beliefs and values embraced by society reflects a growing acceptance of religious pluralism. We now see the convergence of humanism and secularism expressed through the American lens of individual liberty, which is welcomed under the rubric of tolerance.
Now I’m neither celebrating nor lamenting the changes that have taken place in America. I’m simply trying to name what is happening with the intention that I might be of some help to Christians and local churches in navigating the new challenges we face in the wake of such changes in culture.
One of these challenges is facing the reality that Christendom is over. By Christendom, I am talking about the importation of post-Constantinian Christianity from Europe into America in which the culture of society was heavily influenced by the power and prevalence of Christianity. By saying that Christendom is over, I am speaking in a proleptic sense in which its future death is already a conclusion or prognosis like that of a person diagnosed with stage-4 pancreatic cancer. That is, even though the vestiges of Christendom are still visible in America, the future fate of Christendom is already known and it’s evident by loss of Christianity’s influence in American culture.
The challenge for local churches and the Christians who make up those churches is learning to live as faithful followers and witnesses of Jesus in a post-Christendom society. Part of that challenge is overcoming any denial, though that is easier said than done. As Douglas John Hall points out:
In some places, including much of our own continent, it can even appear that Christendom is alive and well, unless one looks beneath the surface. In such contexts, Christian congregations and even whole denominations are able to carry on as usual, as if nothing had happened. But this response is often visibly contrived, and it is viable only as long as the economic conditions of churches are relatively sound. With each new decade, more and more Christians are driven to realize the watershed through which Christendom is passing (“The End of Christendom and the Future of Christianity,” p. 4).
In other words, the relative “success” of a local church is enough to obscure the reality of what is taking place. Christians are likely only hit with the post-Christendom reality when they see the decline of Christianity’s influence in visible manifestations. These manifestations might be the realization that once effective evangelism programs are no longer effective, that the small crowd of gathered worshipers are mostly over the age of fifty, or even seeing a church close for good.
Another challenge, it accepting the loss of Christendom and learning to live as the church in a post-Christendom culture. Many Christians are still trying to preserve a Christendom culture and in doing so, hinder learning how to live as “exiles” participating in the mission of God among a secular society that once was Christian but is no more.
One recent example is Franklin Graham encouraging Christians to vote saying, “Make sure that you are registered to vote, otherwise we will lose our country.” Can the post-Christendom reality not be any more clear when the suggested way for Christians to avoid losing is voting in an election? Can we not see the death of Christendom when fear is the motivation for engaging in state politics, a coercive form of power, in an effort to retain Christian interests?
Now don’t misunderstand me. I’m neither opposed to Christians voting nor am I trying to suggest whether Christians should or should not vote. Voting isn’t the problem per se. What is the problem is the suggestion that Christians must vote or lose. Franklin Graham’s plea begs the question of what is it that Christians stand to lose? A worldly kingdom or the kingdom of God? Which kingdom are Christians really fighting for if the fear of losing America, or any other nation, is what motivates their political engagement? The suggestion is just another example of the way Christians fail to understand and accept the post-Christendom reality that is America in the twenty-first century.
But in coming to the point where Christian are implored to vote if they wish to win, perhaps we can see the futility in clinging to the vestiges of Christendom. If so, then there might just be some space opening up for reimagining how local churches can live as faithful followers of Jesus in a post-Christendom society. For that, stay tuned.