How to Change Culture and Politics: the early church would like a word...

Many Christians want to change the world, dominate politics, save souls or impact culture, but do we have it backwards? What even is the point of being a Christian? The early church wants a word...

I’ve been reading a wonderful book: Patient Ferment of the Early Church. The chapter on catechesis (discipleship) is a gold mine on the Christian life from church Fathers in the 1st and 2nd centuries. Our world today is not that different: the dynamics of Rome with its power hunger, oppression and moral decay are common to the human story.

I found myself asking what is the point of being a Christian? And what should we be doing in such a hostile political and cultural environment?

The Apostolic Tradition in the 1-3rd centuries addressed this very thing with a process of catechesis (read: discipleship)¹. The early church slowed down conversion and spiritual formation because it was a time-intensive change of habits, of reactions and reflexes, character, etc. into the ways of Jesus. The author draws upon Pierre Bourdieu’s idea of habitus to capture this. Habitus is the sum of embodied traits and behaviors, reflexes and the way a person in a particular social location reacts to and interacts with the world.

We’ve often got things so so out of order. Many say the main point of following Jesus is so we can escape and go to heaven. Others, elevate evangelism and mission: we have to save souls and change the world! Still others think the main point is to win cultural influence, rule governments and institutions, the so-called ‘seven mountains²’ of culture. But it seems so often these stated Christian ‘priorities’ are in the wrong order and with mis-calibrated emphasis.

The evidence is often glaring when we observe habitus: character, words, postures, modes of being, affective states etc. of those held up as model Christians. When we look at celebrity Christians, political leaders, even successful pastors and powerful orators… do they give off the ‘aroma of Christ,’ do they love like Jesus? The focus of many is head knowledge, being ‘right’ on the latest cultural issue or doctrinal position. Many are marked by pride, domination over others, arrogance and the detritus of extremism where ‘our’ flourishing as Christians necessitates hostility to every ‘them’ that stands opposed.

There seems too often to be a human ‘target’ or even ‘enemy’ that needs to be beaten, converted or objectified… thus it is everyone else that needs to change… the implication being that ‘we’ve got it all right.’ The Apostle Paul said our struggle is not against flesh and blood (Eph 6:14) - this is the pattern of the world, to make others our enemies and obstacles. He warned: “do not conform to the pattern of this world, but be transformed by the renewing of your mind (Rom 12:2)”.

In order to produce Christ-likeness and ‘be (trans)formed’ 3 things were extremely important to the early church, especially to Tertullian and Origen. In the early stages of discipleship, catechumen’s were to spend an entire year serving the poor, waiting tables and washing feet. Character and habitus were molded by doing the things Jesus did:

1. Service to the poor - Service to widows, the sick, washing the wounds of lepers etc. was required of all those that wanted to join the church and observed carefully by leaders early in discipleship.

2. Economic generosity - Acts 2:42-47 gives us a glimpse of how radically the early church practiced collective life with material things. They shared all they had in common and gave generously to each other and their community. Stores of shoes, food and clothes for the poor have been features of the church since its founding.

3. Non-violence - peaceful attitudes, physical bearing, words, overcoming anger, refusing to slander, forgiveness etc. were cultivated by meditating on Jesus’ teachings and upholding community standards that refused to expose infants, fight or dominate, bear arms or use power over others.

Entering Tertullian’s church baptismal room through the narrow gate, a decent underground, signifying burial and death, and an exit through a light filled staircase signifying resurrection and new life. Carthage, Tunisia, Author’s photo.

These priorities were not just idealistic teachings but were required practices of anyone that wanted to call themselves Christian and join the church. Until a person’s habitus had substantially changed, until they had shown evidence of being transformed, they could not be baptized or join for table fellowship! Over time, the practices rooted out selfishness, pride, greed, avarice and anger and transformed a person’s character.

9 foci were included in the practical teaching of the church fathers:

• Transforming habits - Break from old habits and form new ones patterned after Christ to the point Jesus’ ways becomes spontaneous

• Avoiding idolatry - being aware of common cultural patterns and renouncing idols in all their forms (power, money, sex, violence etc.)

• Learning the master narrative - The mission of God towards cosmic restoration of all things from OT-NT

• Learning the teachings of Jesus - especially the Sermon on the Mount, non-violence, love of neighbor and enemy

• Memorizing bible passages- disciples were expected to know the scripture.

• Apprenticeship - the early church had an apprenticeship model- a sponsor would walk closely with, observe and sponsor any new believer

• Culture of peace - teaching and learning to get rid of hostility in a hostile and war-like culture

• Kinesthetics - Christians learned by habitually doing specific practices with their bodies like service to the poor and rituals of morning prayer and teaching.

• Struggling through contextual and practical issues- Christians had discussions on how to deal with contextual and cultural problems rooted in the teachings of Jesus.

The point of discipleship, of spiritual formation, of catechesis… the very point of being a 'Christian’ (little Christ)… is to participate in the divine nature (2Pet 1:4), to participate in God himself, and through the Spirit of God to take up the most satisfying, generous, peaceful, joyous and glorious habitus… that of God’s-self (2 Cor 3:7).

Augustine said “our hearts are restless until they find their rest in God!” As a relational trinity, God knows that humans will never be satisfied, whole or fulfilled unless they are restored to relationship with himself: the source of all love, goodness, peace, justice, holiness and truth. For in God are found all the longings of our hearts.

While it pains me to say this as a missiologist: the early church did not even talk about mission. Their mission was a derivative of transformation. The church grew and communities were transformed through a ‘patient ferment’ where the yeast of the kingdom worked its way into culture. The early church seemed to focus not on a mission to save souls, plant churches or dominate politics, but to become like Christ in service, generosity and peace.

And the world was transformed anyway.

1. Kreider, Alan. The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire. Grand Rapids, MI: Baker Academic, 2016. See pages 147-160 especially.

2. The 7-mountain mandate is a key part of dominion theology and often an ideological aspect of Christian Nationalist movements. Read more here