One of my favorite childhood
memories is watching the movie Star Wars in the theater in 1977. I (along with
an entire nation) was awestruck. Nothing like that had ever been done before.
We were all sucked into a new world of spaceships, light sabers, strange
creatures, and distant galaxies. But of all the things that caught the
attention of the average Star Wars viewer, no doubt the amazing technology of
the future was near the top of the list. What would it be like to have robots
with personalities, to hover above the ground on a “land speeder,” to play
“chess” with virtual-holographic images, and to have lost limbs restored with
robotic parts?
Of course, in our modern day
these very things have largely been realized. In fact, I noticed that when my
own son watched Star Wars on DVD a few years ago, he was not amazed by much of
anything technological—some of that probably seemed pretty realistic to him. He
was mesmerized instead by the fast flying ships, light saber fights, and fun
action scenes. We live in a world where technology advances at such a
mind-boggling pace that we hardly have time to stop and be amazed by it. We
feel this today particularly in the area of “social media” such as Facebook,
Twitter, MySpace, and just plain ol’ texting. We are (supposedly) more
connected with each other, more in touch with each other, more often
communicating with each other, than ever before.
But, as I think about my son’s
future, and even about life in the modern day, I have to ask the simple
question: What effect does “social media” technology have on the way we view
church? What effect does it have on the way we conceive of life in the body of
Christ? Of course, much of social media is positive. And the church has used
this technology to advance the cause of Christ. Moreover, I cannot miss the
irony of writing about the affects of technological forms of communication on
my own website! Nevertheless, I do have some concerns—and so should you. Here
are a few characteristics of a “Facebook culture” that we certainly need to
reckon with as believers:
1. Short attention span/limited learning style. For folks who can
absorb information at the rate of a short text message or “tweet,” it’s
difficult to imagine them sitting through a 35 minute sermon and being able to
engage in a sustained manner. Does this mean we shorten our sermons or make
them more entertaining? Or does this mean we have to work harder to train our
congregations in the way they learn? Hopefully the latter.
2. Low view of authority/over-focus on equality. One of the most
oft-overlooked impact of social media is the effect it has on the way we view
authority figures. The Internet is the great equalizer—everyone has a voice.
Now everyone has a platform to speak their mind, say their piece. After any
blog article or any news story, a person can write their own opinion and their
own comments. And certainly much of this is good. But it can also lead to an
“egalitarian” view of authority; that no one person’s opinion should be valued
or weighted anymore than another’s. This presents problems for a biblical
ecclesiology that understands the church and the pastors to have real authority
in the lives of its people.
3. “Surfacey” interactions/artificial relationships. MIT professor Sherry Turkle has recently
written the book Alone Together: Why We Expect More from Technology and Less
from Each Other (2011). She observes, “On social-networking sites such as
Facebook, we think we will be presenting ourselves, but out profile ends up as
somebody else—often the fantasy of who we want to be” ( p.153). In other word,
people might feel more connected, but they can really be more distant, at least
from who they really are. In contrast, true Christian fellowship requires that
we engage with people as we really are, so that we can honestly face our sin
and grow together in Christ.
4. Lack of Physical Presence. Turkle observes again: “People
readily admit they would rather leave a voicemail or send an email than talk
face-to-face…. The new technologies allow us to ‘dial down’ human contact, to
titrate its nature and extant” (p.15). Modern technology can create an almost
non-physical, quasi-Gnostic existence. It’s ironic that one of Christianity’s
earliest enemies was Gnosticism, which held the belief that the physical world
was inherently evil and that salvation was largely a release from the physical
body. In contrast, biblical Christianity has always had a robust and positive
view of the physical. Face-to-face presence matters. Indeed, one day, in the
new heavens and new earth, we will have new, resurrected bodies and we will see
Christ (and each other) physically. Forever.
5. Low Commitment/Accountability. One of the attractive features of
a Facebook-style of communication is that it requires very little of us. It is
a low-commitment and low-accountability type of interaction. We control—and
entirely control—the duration, intensity, and level of contact. At any moment,
we can simply stop. But the Christian life and real Christian relationships
don’t work like this. We do have obligations to one another, covenant
obligations. Put differently, Christianity has a corporate aspect to it that
stands directly against the trend of individualistic and self-determined
relational patterns of our modern technological age.
So, where do we go from here? Do
we abandon the technology of our modern world, move to the countryside and
adopt an Amish-style existence? Not at all. The point of this post has not been
to condemn modern communication technology (I am using it this very
moment!). Rather, the point has been
that we must be aware of the challenges that it creates for ministry in our modern
and postmodern world. The technology does not necessarily create sin patterns,
but exacerbates the sin patterns that are already present within our hearts,
and the hearts of our congregations. In response, we need to do something that
we needed to do anyway: give our people a robust and vibrant picture of what
the church is and their place in it. In
other words, we need to give them a full-orbed biblical ecclesiology.
Michael J. Kruger (For more, visit Dr. Kruger's website: Canon Fodder.)
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