December 11 - How Does America Hear the Gospel?

Central Argument. Drawing from his missionary experience, William Dyrness argues that every culture has a unique way of hearing the gospel; communicating depends on understanding this unique way of hearing. One can see this dramatically when Dyrness relates his experience teaching theology in the Philippines, lecturing from his own “historical and cultural setting” (2); his students, however, were eager for teaching on matters more relevant to their culture. Dyrness then began to understand that the New Testament “is almost always related to communicating and extending the gospel … [and is] virtually a theology of mission …” (5).

Sub-points. Dyrness defines theology as “the way a particular community of people speaks of God and his work in the light of its particular cultural and historical reading of Scripture.” Further, he defines culture as “the learned behavior and symbols that make our world home” (7). Yet he struggles to define ‘American’: “…more than one story [is] being told” in the American narrative, “it has been so from the beginning” (14). Thus, Dyrness insists we may gain wisdom by learning to “understand” American culture (17). So Dyrness begins to analyze the “strengths and weaknesses” of three key elements in American culture (materialism, optimism, and individualism) for the purpose of developing “a more coherent strategy of mission and Christian growth” (19).

Relative to materialism, the vastness of North America has influenced American culture. “From the very beginning it has been the immensity and challenge of that land, and later what was made of it, that has provided a major impetus to action and thought” (31). The urge for freedom from oppressive systems, individuals (monarchs) or cultures (elite nobility) gave birth to westward movement as well as surviving and thriving in the vast wilderness of North America. Survival gave birth to diligence and productivity. Productivity gave birth to pragmatism.

Pragmatism gave birth to a view of Christian faith that was designed for a people who conquered the “Virgin Land” (57). Yet the urge for freedom remained. The urge for movement remained and then became hurried. Pragmatism gave birth again: this time to technology and consumerism, giving more of what we needed and then more of what we desired. Consumerism gave birth to “consumption” and “has come to be a central organizing principle of the American economy and therefore to most individuals in America” (53). As a result, in Dyrness’ view, communicating the gospel and Christian discipleship needs to focus first on the practical things that Christian faith brings to the table for Americans, but also how it can bring back a sense of “rootedness” (59) and connectedness, away from our hurried, consumptive, materialistic and impersonal lives.

Relative to optimism, the vast majority of the first Americans came from Western Europe, where God and the church were “often allied with oppressive and traditional forces. However, in early America, due to the Puritan influence, God was “clearly on the side of freedom” (68). Perhaps the earliest Americans took the words of Paul to heart, “If God is for us, who can be against us?” (Romans 8:31 NIV) In the minds of the earliest Americans, we were a part of God’s plan and if we were willing we had the blessing of taking part in it. We had a mission and with God behind us we could accomplish it. Yet among all this cultural optimism, combined with American pragmatism, Christians must still witness to one of the main tenets of our faith: the blessedness of suffering. We are comfortable, well shielded from suffering by prosperity and pragmatism: “Privilege” not “need” surround us (81). The American Dream is a dream for our own continued prosperity, not necessarily God’s vision and dream for our future. Therefore, according to Dyrness, our optimism is well founded and helpful as long as it is “not based on the fact of our being a chosen people but on the reality that God’s ear is open to the cries of the people who suffer” (81).

With regard to individualism, the personal conversation experience emphasized by Augustine, Luther, the Puritans and, though the author does not say this, the Wesleyan Revival, gave Americans their impetus toward the self. The great political thinkers of the 18th century, critical of the political power vested in the few, continued this line of cultural development into the secular world. American individualism was further compounded by 19th century transcendentalist thought and the introduction of Rogerian client centered counseling in the 20th century. Rogerian counseling deeply affects the theory and practice of Christian ordained ministry to this day. Dyrness calls this individualism, the American “Adam striding across Eden with the innocence and vitality of youth” (92). Individualism “has come to define American culture” and is “more secular than Christian” (96). The answers, according to Dyrness is to communicate that “we are not made” by our Creator “ to be individuals, we are created in and for relationship” (101). While we can still “encourage our neighbors in their quest to discover themselves by pointing them to Christ” (104), those who follow the Lord will ultimately find meaning in community, learning to live in that community, and suffering.

Dyrness then makes a foray into two case studies: the ministries of Walter Rauschenbusch and Robert Schuller, analyzing how each of them adapted their ministry to American culture. Rauschenbusch ministered in New York City, dealing with “worst effects of the Industrial Revolution” (107). The overriding issue that Rauschenbusch faced was “how to combine his evangelical desire … with his belief that God did not want his people to continue in their wretched situation” (108). While Dyrness praises him for his evangelical fervor, and for seeing and ministering beyond American individualism into the social justice arena, he critiques Rauschenbusch for a low theology of sin that came out of too deep a connection with American cultural optimism. On the other hand, while Dyrness praises Robert Schuller for building his ministry on evangelism, Dyrness critiques Schuller for appealing to American individualism and the “hurts” and “self-esteem” of Americans (127). Seeing sin as a self-esteem issue, in the author’s view, encourages “a deep-seated American tendency to evade and ignore negative aspects of life” (129). While Dyrness notes that Schuller’s ministry is more a reflection of American culture than of Schuller himself, he doubts that Schuller’s followers have been “critically reformed” (130).

Compliment and Clash. As much as American Cultural Patterns is clearly secular humanist, How Does America Hear the Gospel is clearly Christian. Relative to Stewart and Bennett, I appreciated how this author, while still focusing on white, middle class America, was more intentional about acknowledging the cultural impact of minority cultures within American culture: “[m]ore and more we are beginning to note the role that minority cultures are playing in our American self-consciousness” (15).

Dyrness especially had a great respect for Southerners and African-Americans. These two great cultures have grown up together, like two trees twisted and enveloped around each other for centuries. One almost cannot have one without the other. Whereas for Stewart and Bennett Southern culture, like the New England and African-American cultures, seems to be an anomaly in their vision of the culture of white, middle class America. Yet Dyrness brings them into the fold. His discussion of southern “rootedness” (59) and of “suffering” (80-81) was moving. As a southerner frustrated with regional stereotypes, I find this very refreshing. Along with New England, perhaps we do know something about rootedness and have something to teach an ever growing and mobile population. Perhaps we do know something about suffering since much of our population are descended from those who suffered brutally under slavery or are descended from those who were subjugated and left in poverty by conquest, with only our racism and hatred to keep us warm in the winter and cool in the summer. Perhaps we do know something about hope, because even the greatest sinner or community of sinners can rise again.

Vision of Class Discussion. In American Cultural Patterns and How Does America Hear the Gospel there is much comment and lament on American ‘individualism.’ Clearly the biblical narrative rejects a completely individualistic approach to Christian faith and practice as it defies a completely collectivistic approach. While American individualism very likely began, as Dyrness suggests, with the Puritans, it could be argued it also rises much out of our perceived and real concerns (as a nation) about dominance by or dependence on external powers (British Empire, various other European powers, Nazi Germany, and the Soviet Union). This fear temporarily dissipated in the 1990s with the end of the Cold War. It rose again on September 11, 2001 and continues to weigh on the minds of Americans concerned about our energy dependence. This fear also permeates down to the individual American. I would like to see a class discussion on how this individualism can be harnessed in a practical way for ministry.

Scripture, Tradition, Reason, Experience & Ministry Application. With its particularly Christian emphasis and its positive critique (even judgment) of American culture, How Does America Hear the Gospel proves move valuable than American Cultural Patterns. Using the reason and experience of the author it engages both Christian and secular historical perspectives to develop a framework for communicating the gospel to modern Americans. What drew my attention were the few times the author either referenced or quoted scripture. A reader was more likely to be given a quote from a secular historical figure than a direct quote from Jesus. However, while Dyrness does not quote scripture much, he is clearly holding scripture up as the standard by which American culture is to be both praised and judged.

If I were to label Dyrness with a hermeneutic it would be creation. He does nothing but talk about creation, how it fell, how it has affected every one of us, how that hermeneutic praises American drive yet challenges American consumerism, how that hermeneutic praises American initiative yet challenges American individualism, and how that hermeneutic praises American hope yet challenges American optimism. “The Virgin Land is not pure” (132) rather it is fallen and Americans need to develop “a lifestyle that uses yet transforms [our] pragmatism” (133). “The [American] Dream does not belong to us” (134) rather “God’s call… [is nor for our] sake, but for the world’s” (135). “The American Adam is fallen” (137) and there is no need for alarm for “the Christian seeking to follow and grow in Christ, faith should entail a growing sense of inadequacy and the need for grace” (138). Fallenness is trumped by a loving and powerful God. “My grace is sufficient for you, for my power is made perfect in weakness.” (2 Corinthians 12:9)

When I return to the North Alabama Conference of the United Methodist Church, I might be planting a new church in either Birmingham or Huntsville areas, our two fastest growing cities. These areas are filling with young professionals, many of whom are non-Christian or nominally-Christian. My prayer is that God can work through me to call these people to faith in Christ. Many of them are very wealthy, suffocating in “spiritual poverty” (144). One possible ministry application is to apply his “Theological and Evangelistic method for Americans” (143-149) to this new church plant, keeping it especially in mind for sermons, small group curricula, prayer groups, and short-term mission teams. Dyrness recommends focusing the common struggles and aspirations of Americans. God loves and affirms the individual, yet calls us to transform our understanding of that into vital, faithful ministry in community. Illuminate our human inadequacy, need for divine grace and that life does not make sense apart from Jesus Christ. Finally, call people to faithful responsive “obedience” (149) reconnecting not only with God, but our neighbors as well.