Voice of the People - Part 2

Before taking up the next phase of Dad's life journey, what follows is an extract from his book, Community Work: Theory and Practice. Remember, as you read, that the essay from which this extract is taken was published in 1974 in a book written for community and social workers, not for the Church. I have a friend who was inspired to find work in the mainstream (i.e. non-Church) youth services of this country by the argument in this essay:

"The church in this country with its various sectarian groupings is structured in a way that seems typical of organisations in the modern, industrial Western world. Such sectarian groups usually have a powerful, central, national committee with a hierarchical structure of organisation and control leading down to individual churches, with some more than others, having systems of lay participation and control. Equally, they vary in other degrees for example, from bureaucratic to charismatic forms of control, yet so often their central characteristics remain. Central organisation, a common constitution, similar local patterns of church government and control; structured ways of worship and church activity with a rigid pattern of norms governing individual behaviour and so on. What seems to have been lost is the 'organic' nature of the church, the Jesus centred freedom in the community of Christians so cardinal to the early New Testament church, and so much the concern of Bonhoeffer.

The basis of my argument is that the New Testament ideology and its obligation to communicate its message has become wedded to the organisational structures of the Western world, structures which are being, and which will increasingly be rejected by the present generation. It should, therefore, not be a matter of surprise to learn that it is often the homes of Christian believers that are becoming 'oases' in the desert streets of their village, their town, their city, to which people come to share in the Christian way of life, rather than in formal meetings within church buildings. The Holy Spirit is so often active outside of the establishment-type institutional structure of many churches upon which believers have heaped such a concentration of their commitment, work and resources. And yet these "dry bones" to recall Ezekiel 37 could become alive!

If we are to be concerned about Christian community life then our first concern should be that we and fellow believers in our locality are sharing our lives in fellowship and in service in an 'organic' manner. We need to increasingly consider the personal and local implications of this. Such a way of living may be different from the traditional norms of church living and service which have become encapsulated within the chrysalis embrace of the church building and the church as a formal organisation.

Here then is a major problem ... the structure, the norms, and patterns of behaviour so often associated with church life in this country. Perhaps we should re-read Revelation 2 and 3 about the message of the angel to the churches. Perhaps we should take another peep at "Solomon's Song" so filled with an endearing love, commitment and vision of what that love in fulfilment could mean, and of the readiness to suffer and sacrifice that it might be attained ... "I will rise now and go about the city, in the streets. In the broad ways I will seek Him whom my soul loveth" (Solomon's Song 3: 2). You see, the obligations stem from love. Perhaps Jesus is outside your church, somewhere within the busy thoroughfares of your neighbourhood?

Many evangelicals in Victorian England heeded this, as Margaret Heasman has so carefully documented. She writes:

"It gradually became an accepted fact that social work in one way or another was a duty of every earnest Christian. From having looked upon charity as a duty to less fortunate members of the church, and perhaps to those who are obviously in urgent need, it was extended to include all who were in some way under privileged. Evangelicalism passed from the somewhat introverted and introspective attitude of personal salvation which it had tended to assume in the 18th Century, to an active benevolence which attempted to demonstrate the spirit of Christ by helping other people who were in need."

We need to re-capture their vision and apply it to the social situations in the concrete jungles and urban deserts of the present. It seems regrettable that so many believers still limit their Christian work to their church-focused activities. Social need they leave to 'the welfare' and the other percentage of their lives are lived within their homes, and the trappings of an affluent, respectable, consumer-focused society. One reason why the masses are not being reached is because the church and church people are failing to be involved, or to communicate their message in a relevant and comprehensive manner. Revival within individual believers, and their church seems a basic pre-requisite if this situation is to be altered, and a recognition that we are not talking about a 'Social gospel' when we advocate such changes ...

... the church has a major community work opportunity facing it as it had in Victorian Britain. And, the church in action, has capital and a fund of goodwill which it could employ if it was ready. This could be employed for example at the sociological level of community i.e., the local authority administrative level, where the church could be involved in planning, liaison and co-ordination with the Social Services departments, Councils of Social Services, Tenants' Associations and so on. It could be involved also at the grass-roots level of actually providing services to meet local need, playgroups, Adventure Playgrounds; acting as a contact group for those in need and sharing its community life with others."

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The Specials - Ghost Town.