In the first chapter of his book Foolishness to the Greeks: The Gospel and Western Culture, missionary statesmen Lesslie Newbigin explains the dramatic shift that Christianity has undergone in Western culture. He makes the following points:
1.) There is never a culture-free gospel or Christianity. Christianity is always embodied in a culture.
2.) During the Enlightenment, the plausibility structures of Western culture changed. Previously, religion was at the center of public life. As Western culture came into its ‘modern consciousness’ -and the scientific method rose to the forefront of the consciousness- this changed. Religious experience became privatized and individualized, and the gospel became just one of many ‘varieties of religious experience.’
3.) As a result, the exclusive claims of Christianity are by nature excluded by the plausibility structures of the Western consciousness, producing a dichotomy between ‘values’ and ‘facts, or ‘faith’ and ‘reason’.
4.) Newbigin argues that the Church’s response to the challenge of the Enlightenment was,
to accept the dichotomy and withdraw into the private sector. Having lost the battle to control education, and having been badly battered in its encounter with the modern science, Christianity in its Protestant form has largely accepted relegation to the private sector, where it can influence the choice of values by those who take this option.
5.) The consequence of this withdrawal, according to Newbigin, is that Christianity has,
secured for itself a continuing place, at the cost of surrendering the crucial field. As an option for the private field, Christianity can enjoy considerable success. People can be encouraged to… join the church of your own choice. And the claim, the awesome and winsome claim of Jesus Christ to be alone the Lord of all the world, the light that alone shows the whole reality as it really is, the life that alone endures forever-this claim is effectively silenced. It remains, for our culture, just one of the varieties of religious experience.”
I think Newbigin nails it. For better or for worse, this is what has happened to Christianity in Western culture. This shift is the reason why Christianity is thriving everywhere-everywhere except the Western world, where it’s suffocating. (It’s also the reason why ‘missionary’ is a dirty word in pluralist Western culture, which is one of my essay topics). And this, in essence, is why I find working in Western Europe to be so compelling.
Some of you might remember that when we first started out in missions, we talked a lot about frontier missions: taking the gospel to places it has never been. But back then, I mostly thought of frontier missions in terms of geographic locations, or the places and peoples that haven’t been ‘reached’ (although ‘reached’ and ‘Christian’ are far from easy concepts to define and measure, in my opinion). Much of our first few years in missions was focused on getting ourselves or others to these ‘unreached’ locations. And that is still our passion; to see the love of Christ proclaimed in places where it has not been, whether or not we go ourselves or continue to be involved in training others. But my understanding of frontier missions has grown, and it now includes ideological frontiers.
And Western Europe-Amsterdam in particular- is one of these ideological frontiers.
It is true that Christianity has been present in Western Europe for over a thousand years, although it is now in rapid decline. Western Europe is predominantly secular, and has become increasingly so since the Enlightenment. Still, you can hardly say that Europe is ‘unreached’. You can attend a church on Sunday if you want, and you can buy a Bible translated into any of the major European languages. It is also true that it is very expensive to live there, and to support missionaries who live there is more expensive than it would be in other places in the world. Furthermore, the likelihood of seeing lots of the usual ‘fruit’ that churches like to hear about-decisions for Christ and churches planted-is very low.
Despite all of this, I absolutely think it is worthwhile to invest in Western Europe. It is an ideological frontier; a place where the gospel needs to go where it has never gone before: into the worldview, structures, and systems of postmodern Western culture.