Church For Normies
The Whole Article is here but it is from. https://www.bradeast.org/blog/church-for-normies
By Brad East
In his book Hauerwas: A (Very) Critical Introduction, Nicholas Healy raises an objection with Hauerwas’s ecclesiology. He argues that Hauerwas’s rhetoric and sometimes his arguments present the reader with a church fit only for faithful Christians—that is, for heroes and saints, for super-disciples, for the extraordinarily obedient, the successful, the satisfactory. By contrast, Healy argues that the church ought to be a home and a haven for “unsatisfactory Christians,” and that our doctrine of the church ought to reflect that.
That phrase, “unsatisfactory Christians,” has stuck with me ever since I first read it. It’s often what I have in mind when I refer to “normie” Christians: ordinary believers most of whose days are filled with the mundane tasks of remaining decent while doing what’s necessary to survive in a hard world: working a boring job, feeding the kids, getting enough sleep, paying the bills, not getting too much into debt, occasionally seeing friends, fixing household or familial problems, maybe taking an annual vacation. Into this all-hands-on-deck eking-out-a-survival life, “being a Christian” is somehow supposed to fit, not only seamlessly but in a transformative way. So you go to church, share in the sacraments, say your prayers, raise your kids in the faith, and generally try to fulfill the duties and roles to which you understand God to have called you.
I used to be Hauerwasian (or Yoderian, before that moniker assumed other connotations) in my ecclesiology, but over the years I’ve come to think of that style of construing Christian discipleship as a well-intended error, though an error all the same. To be clear, I’m not talking about Hauerwas himself—who defends himself against Healy’s critique in a later book—but about the sort of ecclesiology associated with him and with those who have developed his thought over the decades. I’m thinking, that is, of an approach to church that sees it as a small band of deeply committed disciples whose life together is aptly described as an “intentional community.” These are people who know their Bibles, who have strong and well-informed theological opinions, who are readers and thinkers, who have college degrees, who are white collar and/or middle-/upper-middle class, who make common cause to found or form or join a local community defined by a Rule of Life and thick expectations and rich, shared daily practices. Often as not they meet in homes or move into the same neighborhood or even purchase a plot of land for all to live on together.
I would never knock such communities. Extending the monastic vision to include lay people in all walks of life is a lovely development. Though I do worry that such communities are usually short-term arrangements lacking longevity, and that they are typically idealized and overly romantic, nonetheless they represent a healthy response to the vision of the church in the New Testament and sometimes even work out. Nothing but kudos and blessings upon them.
My disagreement is with the view that this vision of church just is what any and every church ought to be, as though all other versions of church must therefore be (1) pale imitations of the real thing, (2) tolerable but incomplete attempts at church, or even simply (3) failed churches. That’s wrong. It’s wrong for many reasons, including exegetical, historical, and theological reasons. But let me give one closer to the ground, rooted in human experience.
The radical church is not a church for normies. To use Healy’s terminology, it’s not a community meant for unsatisfactory Christians. It’s for Christians who have their you-know-what together: Christians who are both able and willing, given their background, education, financial status, temperament, moral and intellectual aptitude, and personal desire, to enter the monastic life, only here as laypersons. It’s certainly possible to make a case, based on the Gospels and the teaching of Christ, that the church exists solely for such Christians, since the condition for faith is discipleship to Christ, and discipleship to Christ is costly. I believe this to be a profound misunderstanding, however, not least because the rest of the New Testament exists. Just read St. Paul. He’ll disabuse you rather quickly of the notion that the church consists of satisfactory Christians. It turns out the church is nothing but unsatisfactory Christians. And if your Christian community is such that no normie would ever dream of visiting or joining it, because it’s clear that he or she is not and would never be up to snuff, then—allow me to suggest—you’re doing it wrong.
The church has to make room for the unsatisfactory, exactly in the manner I described above: the just-getting-by, the I’m-barely-paying-the-bills, the it-took-all-I-had-to-show-up-this-morning, the I’m-doing-my-best, the just-give-me-a-break folks. The holly-ivy Christians, who begrudgingly show up twice a year. The Kichijiros and Simon Peters and doubting Thomases. The addicts who relapse, the gamblers in debt, the porn-addled who can’t quit, the foreclosed-on and laid-off, the perennially fired and out of work, the ex-cons and adulterers and fathers of five kids by three different moms. Is the church not for such as these? “Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you.”
Our churches may not, must not, fall prey to the temptation that such people have no place in them, because if we believe that, then we will make them such places. Worse, we will inadvertently make them havens for a different kind of person: neither “the least of these” (whom Jesus loves) nor the radical types who flock to intentional communities, but the sort of credentialed professionals who want that sweet, sweet upper-middle-class life alongside others who look and talk and live just like them. Such folks are all unsatisfactory to a person—that’s just to say they’re human—but they present the opposite on the outside. Either way, the undisguised unsatisfactory have nowhere to lay their heads: the well-to-do don’t want them and the radicals can’t receive them.
Does this mean our churches should expect less of their members? Does it mean our churches should restructure their common life? Does it mean churches should function to permit and even welcome the straggler, the good-for-nothing, the failed disciple, the I’m-just-here-to-take-the-Eucharist-and-run type?
Yes. That is exactly what I’m saying. Radicals hate the medieval distinction between the evangelical counsels of perfection and the “lower” universal teachings of Jesus meant for all Christians. But the distinction arose for a reason, and it’s an essential one. Further, it’s why the church, especially in patristic and medieval periods, developed such a strong account of the sacraments as the heart of lay Christian life. The sacraments are pure reception, pure gift: grace upon grace. That’s what a sacrament is, the material sign and instrument of God’s grace, and it’s what the Blessed Sacrament of Christ’s Body and Blood enacts and encapsulates. God willing, the Spirit so moves in the regular, daily and weekly, reception of Holy Communion that a believer is drawn into a lifelong journey of sanctification, what is unsatisfactory (this plain and unimpressive water) being transformed into that which pleases the Lord and edifies his body (the miraculous wine saved best for last). But that’s up to God, and it begins, it does not end, with initiation into and partaking of the liturgical and sacramental life of God’s people.
We need churches that offer and embody and invite people to that, making clear all the while that the summons is for all—especially normies.