Will Your Church’s Past Become a Slingshot or a Black Hole?

Times were better. Our country was more united. Our churches were growing. We felt better about our present and future.

The pull of the past is powerful. Politicians know it, and so they pick a point in time—a pinnacle from which we’ve fallen, and then frame our current debates around the way to return to a golden era. Those on the right think of the 1950s or 1980s, while those on the left pine for the 1960s. (See Yuval Levin’s work on this subject.)

Churches know the pull of the past as well. A church that went through an era of peace and growth, that faced the challenges of the day and won converts and enjoyed status in the community, can succumb to a widespread malaise once the tide goes out. If we could just go back, say some of the elderly in the church, mourning the loss of a particular church culture.

The pull of the past is a good yet dangerous thing. Its force can either serve as a slingshot, whereby we pull back into the past in order to gain the force necessary to be propelled forward on our mission. Or its force can serve as a black hole that sucks up all our energy and emotion, until our present and future are swallowed up in a void of hopelessness.

How can we tell the difference?

Nostalgia as Black Hole

Let’s look at the negative side of the past’s pull—the descent into nostalgia that supplants mission. There is wisdom in looking to the past in order to find the resources we need in the present, but we are wrong to see history as prescribing a particular path forward.

The idea that we can implement the same measures and methods as previous generations, in spite of how our cultural moment has changed, is to give in to the black hole of nostalgia. It is the choice between living in the past and learning from it. We demand from our ancestors a map for the way forward instead of seeing the past as a treasure chest from which we pull out the resources we need.

As Kyle David Bennett writes:

“Nostalgia hijacks memory. It is the desire to return to an old present . . .

“In nostalgia, one sacrifices the present and the possibility of the future as one squats in the past. Nostalgia implies that God is present in one moment and not another, or more perniciously, that one prefers to be in a previous, unlivable moment more than the one God has brought them to now.”

Longing for the Past and Fearful of the Future

It is one thing to long for and regret the loss of goods we observe in a past era—goods that have been eclipsed or overshadowed by cultural change. R. R. Reno says that the good kind of nostalgia “expands our moral horizons, reminding us that our present form of life lacks something important.”

But the desire to inhabit a different era is idolatrous—a subtle yet undeniable attempt to doubt the wisdom of God, the Creator who gave us life in this particular time and place. We cannot be fully on mission in this era as long as we are longing for another.

Memory can be a sturdy foundation for the future, or memory can suffocate our mission.

Lesslie Newbigin, the famed missionary theologian, warned that “nostalgia for the past and fear for the future are equally out of place for the Christian.” Nostalgia and fear distract us from the question we must be asking:

“What is God doing in these tremendous events of our time? How are we to understand them and interpret them to others, so that we and they may play our part in them as co-workers with God? [The Christian] is required, in the situation in which God places him, to understand the signs of the times in the light of the reality of God’s present and coming kingdom, and to give his witness faithfully about the purpose of God for all men.”

Incarnational Remembering

If orthodox Christians tend to live in the past, revisionists and schismatics wish to jettison the past altogether, crowning our contemporary generation with a depth of moral insight unknown to any of our ancestors. We are right to see a role for the past, but how do we do this?

How can we resist the temptation of despair or nostalgia?

I like the distinction Kyle David Bennett makes between nostalgia and “incarnational remembering.” Here is how he puts it:

“Our participation in the renewal of all things requires remembering the past. When we remember the past, we let the past portrayal of the future inform our present. In other words, when we look to the past, we re-view the present and our world in light of the future. This affects our perception of and action in the present . . .

“Christians are called to remember the past, not to live in it. A follower of Jesus is not nostalgic. We do not turn to the past to reencounter or remedy a personal wound like some do in nostalgia. Rather, we turn to the past in order to reencounter healing and reconciliation with the goal of remedying the wounds of others here and now. Incarnational remembrance is sacrificial, not selfish. It minds the past to draw on it; it does not fill the mind with the past in order to reenact or relive it. Incarnational remembrance renews, it doesn’t relive.”

What are some ways that we can draw on the past to renew our churches in the present? How can we ensure that the past does not squelch but serve our mission in the present? These are the questions we must wrestle with if we are to keep nostalgia from overwhelming our hope.

Learn more about how Auxano’s process helps visionary leaders learn the art of protecting the past while championing the future.

> Read more from Trevin.

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Trevin Wax

Trevin Wax

My name is Trevin Wax. I am a follower of Jesus Christ. My wife is Corina, and we have two children: Timothy (7) and Julia (3). Currently, I serve the church by working at LifeWay Christian Resources as managing editor of The Gospel Project, a gospel-centered small group curriculum for all ages that focuses on the grand narrative of Scripture. I have been blogging regularly at Kingdom People since October 2006. I frequently contribute articles to other publications, such as Christianity Today. I also enjoy traveling and speaking at different churches and conferences. My first book, Holy Subversion: Allegiance to Christ in an Age of Rivals, was published by Crossway Books in January 2010. (Click here for excerpts and more information.) My second book, Counterfeit Gospels: Rediscovering the Good News in a World of False Hope(Moody Publishers) was released in April 2011.

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comment_post_ID); ?> I am a senior citizen who has lived in many areas of the US, the farthest south being Virginia DC area. There are several church plants in the area--some failed, some doing well. One of the sadist failures was a plant in NW Washington near a large Presbyterian Church (I had been an elder in the church, so I knew the area) where changes in church doctrine was driving many away from the PCUSA churches. There were many mature Christians who lived in the area who were very willing to participate and give generously to the church. Its failure was a loss. The pastor and his wife lived in a VA suburb, wanted something that would appeal to their tastes, which included "praise music". There was a professional piano teacher and several people who had sung in choirs in the area. Their suggestions were completely ignored. Forget that there was joyous participation in singing hymns and silence by many for the praise music. The experienced church leaders that were attending were expected to seek the wisdom of the pastor who did not live in the area rather than have any role in leadership. There is another church plant in Northern Virginia that seems to be going the same way. My take: the pastors should get past their high-school and college days culture and get to know and appreciate the people of the community. Do not try to reproduce Intervarsity or Campus Crusade. Hymns are not a sin and "uneducated" (never graduated from college) should not be ignored as uninformed or stupid. People who have served in and/or live in the area are needed in leadership and not just to serve coffee and give. We all need to pray together and serve God in the community in which there is to be a plant. Glenna Hendricks
— Glenna Hendricks
comment_post_ID); ?> I like it Mac and do agree with your opinions on the matter. Thanks much
— winston
comment_post_ID); ?> In this era, we have the opportunity of professional church staff today who utilize their gifting to shape the image and atmosphere of the church organization. But the 100% real impact on the church visitors is genuine evidence of changed lives by the gospel and the active growing discipleship (just as it was in the first century church). One demonstration is financially rich believers ministering equally together with poor believers (how odd, and incredibly miraculous; all humble and bow at the foot of the cross.). It is the awesome contrast of church members vocations, race, gender, age, maturity, gifting, humility that demonstrates to visitors "there is a Spirit in the place". That first-time guest list of 10 are "physical excuses", not spiritual excuses. Those don't tell the story. The condition of facilities and publicly greeting people have zero to do with it. The power of God in and through believers lives dedicated to impact other people with their relationship bridge-building of acceptance of the lost around them. Empowered believers are infectious, loving, helpful, giving, self-less, dynamic, compelling, bold, Christ-filled. As I have been in many church settings domestically and internationally, the facilities can be poor, and yet the fellowship can still be rich. We need to operate with first church humility. People come to Christ on His terms, not on our human abilities of hospitality. A huge catastrophe in a community, disaster relief brings lots of people into churches – many come to the church in those terrible conditions no matter the physical condition of the local church. Off the condition of facility, and onto the condition of God's people (living stones).... and everything else will grow.... and the other physical issues will be corrected by the staff.
— Russ Wright

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