Church for Every Context. Michael Moynagh

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СКАЧАТЬ and purpose. Life was focused on the everyday. Individuals tended to think in terms of plans rather than purpose (Collins-Mayo, Mayo and Nash, 2010, p. 89).

      Mark Berry, a pioneer in Telford, England, claims that at local mind–body–spirit festivals, where you would expect spirituality to be unusually present, ‘spiritual tourists’ looking for spiritual growth are rare. More often he encounters ‘hurting people, the bereaved, the injured, the lonely and the sick. They do not seem to be in search either of an experience or a belief system, they are looking for healing, for a reason or an explanation for the way they feel’ (Berry, 2010, p. 59). While the language of spirituality may be around, for most people the practice of spirituality is lost. They have no time or space for it.

      This resonates with the findings of Paul Heelas. He provides evidence that interest in ‘wellbeing spirituality’ is increasing substantially (Heelas, 2008, pp. 60–78). For example, the proportion of high-street shops in Kendal selling New Age products jumped from 30 per cent in 2001 to 45 per cent in 2003. New Age-related products and practices are ‘spiritualities of life’ because they are oriented to the day-to-day. They are an example of ‘immanent’ existence (pp. 21–2).

      Heelas argues that the immanent life has an ethical component, which is a second characteristic of the expressive self. Holistic spirituality is not merely the extension of capitalism in which individuals consume spirituality without giving anything back. What practitioners and clients actually say shows that popular mind–body–spirit practices are an ethically charged force for the good life. Individuals tap into them in the hope – sometimes strongly, sometimes faintly held – that they will be helped to live well for themselves and for others.

      Heelas points out that much consumption involves more than pleasure: it is about cementing bonds of identity and making life meaningful (Heelas, 2008, pp. 177–8). Within this frame is a strong ethical dimension, such as shopping for others in the household (Miller, 1998) and gift purchases to show appreciation and affection. The immanent life includes the desire to do good.

      Expressive selves, third, increasingly live in association with others. An earlier study of Generation Y described their focus on family and friends. Their worldview is a ‘happy midi-narrative’ that eschews grand ideals in favour of a life centred on family, friends, and the use of popular arts and culture (Savage, Collins-Mayo and Mayo 2006). This probably describes other age groups as well. In 2001 for example, of the adult population living separately from their parents, just over half saw their mother weekly, two-fifths saw their father weekly, while 26 per cent of men and 33 per cent of women saw an adult sibling at least once a week. The figures had been stable since 1995 (Park and Roberts, 2002, pp. 192–3).

      Although ‘personal communities’ of friends and family have always been important, they are now more continuously at the forefront of individuals’ lives. Rather than isolating people, as some fear, technology is being used in social ways. iPod owners play new tracks to their friends and compile playlists for family journeys (Standage, 2005, pp. 220–1). Mobile phones allow users to be constantly present to family and friends. ‘What is new is the emerging feeling that one should be accessible everywhere and at all times’ (Sorensen, 2006, p. 55). Technology is increasing sociability.

      Along with the immanent life, its ethical dimensions and personal communities, the fourth characteristic of expressive selves is their particular mode of spirituality. Where spirituality is pursued intentionally, expressive selves favour the quest (Taylor 2007, pp. 507–8). They prefer to be on a journey than to reach a destination. Destination speaks of closure, whereas journey keeps options open. There must be no presumed starting points or exclusions that pre-empt the experience. Individuals must travel their own paths and respect the paths of others. In searching for support, expressive selves would rather have resources for the journey than ready-made answers.

      Connecting with an immanent world

      Relating to a pragmatic, immanent world is a challenge for churches with their transcendent frames of reference. It is possible that the willingness of well-being spiritualities to downplay the supernatural and prioritize life’s concerns has allowed them to corner the market. Maybe, as Heelas suggests, Christianity with its transcendent emphasis cannot compete (Heelas, 2008, p. 21).

      Alternatively, if the church became more immanent, more immersed in daily life, without losing the transcendent, might it offer rather more than its rivals? It is striking that the young people interviewed by Collins-Mayo, Mayo and Nash were interested in how Christianity might provide guidelines for living. They valued ethics more than religion (2010, p. 88). In addition, many people still connect with ‘thin spaces’, including birth, marriage and death, where earth and heaven brush closely by each other. Here may be significant points of contact between the church and contemporary people.

      The Christian tradition contains abundant resources that, used creatively and within the framework of divine grace, can add value to individuals’ immanent lives. Stewardship connects with issues ranging from money management to ecological threats. Imaginative practices around the Sabbath theme could assist with work/life balance. Practising confession and forgiveness can help to restore broken relationships.

      It is in the context of genuinely practical theology that the supernatural may win a hearing. This will become a possibility if the church, through the Spirit, addresses more strongly everyday concerns. The transcendent may add a richness to life which, in the absence of God, can seem devoid of higher purpose. Grace can lighten the burden of self-fulfilment, where so much depends on what the individual does. Christian disciplines and practices can help with day-to-day challenges, from parenting to conflicts at work.

      The appeal of Christian practices is likely to be increased if they are embodied in ecclesial communities. A more sociable world will be open to relational expressions of spirituality that offer one-to-one and/or collective support for life-enhancing disciplines. Church can be another ‘personal community’. In addition, people still enjoy festive events, be they pilgrimages, mass assemblies like World Youth Days or rock concerts and raves. These sorts of events fuse common action and feeling. They take participants out of themselves and create a sense of being in touch with something greater. They may indicate a latent demand for worship that connects the individual to the transcendent (Taylor, 2007, pp. 516–8).

      Having awakened a desire to explore, Christian communities will want to support individuals in their spiritual quests by steering between two extremes. On one side are expressions of Christianity that put authority first. By being over-eager to convey the truth, these communities may treat the individual’s quest with insufficient respect and push the person to search in a different setting. On the other side are individuals who relish being open to possibilities. They are reluctant to commit, least of all to a transcendent authority.

      The Taizé community in France offers an example of a middle way. Its ability to attract thousands of young people a year partly lies in how it welcomes them as seekers. They can express themselves without conforming to a predetermined pattern of belief. Yet the centre of the community has clear Christian roots, which are explored through Bible study and liturgy. There is no obligation, but those who want to examine the Christian faith can do so without preconditions СКАЧАТЬ