CUL 2200 Introduction to Cultural Studies

Name: Christopher Lirette Date: 7/9/2021

ANTHROPOLOGY AND MY MINISTRY WORKSHEET
Please answer the following four (4) questions with short essay responses. Please see
the course syllabus for full instructions. Each one of your short essays will ask you to
consider and apply what you have learned in this course, by asking: How far have I
come and how can I use it regarding…

1. Cultural Identity and Understanding Persons Unlike Myself

Research and write a 150-250 word essay detailing what you need to know that is important/different from you
about the people of this culture. To complete this section, review the “Life History Interview” worksheet from
week 1. In addition to the categories listed in this worksheet, consider examining (if any apply) the culture’s
understandings of marriage, gender, sexuality, religion, or ritual.

The people that I feel called to and hope to work with are “ex-vangelicals”. This is a relatively new
segment of American culture that has been growing over the last ten or so years. These folks have a
diverse background for why they have “quit church”. Some have been hurt by church abuse, “American
christian culture” that seems unChristian, or certain theological stances. A common thread that runs
through many is betrayal or spiritual abuse by someone in the church.

As such the questions that exist in the, “Life History Interview,” worksheet are invaluable. Just by
hearing peoples stories, I can walk with people who are wounded. Perhaps the spiritual harm done to
them was perpetrated by a family member, friend, or co-worker. Perhaps the victim’s geographical or
cultural location provides context to helping understand their stance. For some it is some theological
positions of the Church.

The differences between myself and this group are the different values we place upon the Church and
faith and feelings about the Church. There are some who feel drawn by the Church but feel
unwelcome. Some hate the Church or have given up faith all together. Some love Jesus, but are torn
because of the hurt they have encountered because of Church people. Understanding “ex-vangelicals”
paths, customs, and history (like any other culture), can help to bridge the gaps to a faith free of the
baggage that weighs them down.

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2. Culture Change
In a 150-250 word short essay, describe how the introduction of the gospel or missionaries from your culture
might affect change in the society? What might be some positive outcomes and what might some of the
negative outcomes? Explain how you will know if the changes are positive. How can you be careful to protect
your host society from negative changes?

The goal for “ex-vangelicals,” is restoration of their faith in Jesus Christ and to help them become part
of a community of believers. This means clearly defining the goal of the missionaries and
understanding the difference between Christianity and “American Christian culture.” It can be a life-
changing thing for “ex-vangelicals” to be validated and rediscover their faith.

There are several positive outcomes from outreach to “ex-vangelicals.” These hurt people may be
reunited to their former community or assisted in finding a new community of believers. Working
through their hurt can help them to see that Jesus Christ was betrayed by his religious community and
find solace in him. They can be connected to Christ in a deeper and more intimate way than ever
before.

However, there are possible negative outcomes from outreach to “ex-vangelicals” too. If done
improperly without care or compassion, “ex-vangelicals” could be pushed farther away from the
Church. They could also be justified in their beliefs that “Christian culture” is tantamount to Christianity
and grow obstinate.

Being careful to protect them is a very tricky issue, because generally when an “ex-vangelical” catches
a whiff of religious talk they can get defensive. I think those who are reaching out to “ex-vangelicals,”
need to be cognizant of this and watch their speech accordingly. This does not mean that a person of
faith does not talk about Jesus or their faith, but rather that they need to be careful in their speech and
actions.
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3. Communicating (the Gospel) Cross-Culturally

In a 200-350 word short essay, explain what have you learned about cross-cultural communication that would
be useful with this particular group? How can your understanding of culture and culture change best be used to
the advantage of sharing the gospel or making an impact in a second culture?

“We do not exist outside of culture; we exist inside of culture” (Howell 44). I think one of the greatest
things I have learned is to have an awareness of my own culture and the subtle ways it impacts me.
“Anthropologists emphasize that all people, and all religions, exist within cultures and are influenced by
culture in ways they are often unable to perceive” (Howell 44). Often believers assume we are not
impacted by culture. But Christians are not the exception to the rule and like everyone else are
impacted by the cultural forces, including their own cultural forces. Recognizing this is the very
foundation of being open, showing humility, and seeking forgiveness.

Another important lesson I learned is: “Usually, superiority appears in disguises that pretend to be
virtues” (Elmer 17). Superiority disguised as virtue can be well-meaning, but cause grave amounts of
harm and pain in relationships. It is one thing to realize the cultures that we are in, it is another thing
entirely to fully grasp the ways in which our superiority can manifest and damage relationships.

These two lessons are really important when interacting with “ex-vangelicals.” Often people will feel the
need to rush to the defense of the Church, a pastor, Jesus, “Christian culture,” or the systems that
were accomplices to the hurt that happened to “ex-vangelicals.” However, none of these need to be
defended. Instead “ex-vangelicals” need to be heard and validated. If a person was abused under the
pretext of virtue, the victim should be affirmed that it was abusive instead of the action being excused
as well-intended. They need to see their story in the person of Jesus Christ and those whom he
forgave and loved.

Christians are a people of restoration, so this ministry is inline with who we are. However, this type of
ministry is a long process. It takes friendship, dedication, and the building of trust. It takes stepping into
the world of “ex-vangelicals” and seeing things from their perspective.
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4. Servanthood: Applying what you have Learned

In at least 400 words, consider what would be the best avenues for building genuine relationships and sharing
the gospel with this group while modeling Christ-like servanthood (Elmer). List at least three specific options
and how you will be able to practice servanthood in such vocations.

Some things to consider are: What generation is acting as the change agents in the culture or community you
are writing about? Would it be advantageous to work among this segment of the population in order to
transform the culture/community? How should one go about that? What is the role of technology in this
culture? Can this be used to share the gospel? What is the status of education? Can I create inroads by
teaching? What is the socio-economic or medical situation? Is relief work an avenue? Be creative. If you are not
sure where to start, do some research on how missionaries today are reaching your people group or ones that
are similar.

My friend Rev. George Lumpkin has an insightful bit of commentary on the main differences between
generations in the United States and their approach to Church. Baby Boomers ask “Is it practical?”
Generation X tends to ask, “Is it relevant?” Millennials ask, “Can I trust you?” This is a wise and
relevant for the topic of “ex-vangelicals,” given that the majority of them fall into the millennial category.

The term “ex-vangelical” is a broad group that encompasses a lot of people with very different stories
about why they have decided to leave the Church. Some “ex-vangelicals” have left because of abuse,
or how the Church handled abuse, burnout, mistreatment, differences in theology, or an unwelcoming
environment. Truth be told, in my own interactions with “ex-vangelicals” Pastor George’s wisdom has
been borne out with many young people who are reticent to trust the Church for the various reasons I
have listed. “In most cultures of the world, trust is the glue that holds relationships together, the oil that
reduces friction, the energy that promotes spirited cooperation. Without trust, relationships grind slowly
if not indifferently” (Elmer 77).

I start here, because it is important to realize and fully understand the deficit of trust that many “ex-
vangelicals” have with the Church and American Christianity. For many of these people, the gears of
trust are no longer turning and have ground to a halt. Unfortunately, this lack of trust is not completely
unfounded either, with scandalous stories surrounding: Ravi Zacharias, Bill Hybels, John Ortberg,
Creflo Dollar, myriad of sexual scandals in the Catholic Church, Jim Bakker, or even the most recent
scandal in Canada surrounding the mass graves of indigenous people at a Catholic church, and this is
just the tip of the iceburg. So, there are those who have personally experienced a breach of trust, that
has only been reinforced with these large headline stories. Anyone serving these people needs to
understand this.

But all is not lost, despite the bleak picture that is painted: “…trust takes time” (Elmer 77). Any person
attempting to reach out to “ex-vangelicals” needs to be in it for the long haul. They need to understand
that this is not a quick evangelistic exercise. But, just being a sincere genuine friend can go a long way
to helping them to regain trust in the Church or Christians. To that end, it’s important to, “learn their
language” (Elmer 78). For the purposes of this group of people this is less about learning English and
more about learning about them, their interests, and asking questions. Attempt to understand their
perspective, and as time goes on an emotional connection can be built with one another through
mutual sharing that nurtures the trust among each other (Elmer 78).
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Motives are also very important. “Ex-vangelicals” need to be loved for who they are. This is not about
getting them back to church, it's about helping them to disentangle their faith from the sin that
Christians have perpetrated in Christ’s name. So, servanthood looks different in the context of reaching
these people. The most important thing to practice is listening. “Everyone should be quick to listen,
slow to speak and slow to become angry” (James 1:19 - NRSV). Given that a lot of “ex-vangelicals”
have been hurt by the Church, one of the best ways to serve them is to listen without getting defensive
if they bring up various problems within the church or the event(s) that caused them to leave the
church. “Monitor your thoughts as you experience new people, places and situations. Stop those
fleeting thoughts and name them. Analyze them” (Elmer 54).

Another good way to practice servanthood to these people is to join them in the fog. “God is
trustworthy even when we can’t see, feel or hear him. He guides us in decisions and promises never to
leave us, even when his guidance takes us into the fog, mystery and suffering” (Elmer 184). For many
“ex-vangelicals” who still love and long for Jesus they are in a fog. It can be hard for them to see God
at work through the suffering and pain they have experienced at the hand of God’s people. But these
hurt believers do not need empty platitudes, advice, or condemnation, they just need someone to be
with them in the fog.

Listening and friendship are core ways to serve these “ex-vangelicals.” Another important piece of the
puzzle is validation. In the event a church, church person, elder, pastor, etc. was in the wrong or
caused harm to them, Christians should verbally validate such harm and not excuse it. “But Jesus
called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great
ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you
must be your servant...” (Matthew 20:25-26).

Duane Elmer points out how Christ was comparing correct leadership vs the leadership of the world.
He calls this domineering leadership the “Gentile Virus”. “I wonder if we in the mission community have
also been infected with the ‘Gentile virus.’ Maybe not in such obvious ways but perhaps more subtle
‘Christianized’ forms” (Elmer 173). The truth of the matter is that while Elmer’s experience is from the
missions community, the same principle is at play in churches as well. Churches also have wounded
the souls of the very people they serve. And, those who have been wounded in such a manner need to
be validated that it was wrong.

In time, an opportunity may arise where after doing these things, I maybe given authority by the one
who was wounded to speak the Gospel to them. And, this brings up the final way I can serve these hurt
people. I can help “ex-vangelicals” to see their story in the story of Jesus Christ. Jesus knew the sting
of betrayal by the religious people of his day. He knew the humiliation and pain of their rejection as he
was laid upon the cross. Finally, the weight of despondency and sense of abandonment of the Lord
was named by Christ as he cried out, “My God, my God, why have you forsaken me” (Matthew 27:46)?
So, perhaps Christ is closer to them now then he ever was in the past, knowing the hurt, and pain they
have felt and gone through.
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Works Cited

Attridge, Harold W., et al. The HarperCollins Study Bible: New Revised Standard Version,

Including the Apocryphal/Deuterocanonical Books: Student Edition. Fully revised and

updated. Student ed., Harper: San Francisco, 2006.

Elmer, Duane. Cross-Cultural Servanthood: Serving the World in Christlike Humility.

InterVarsity Press: Downers Grove, IL. 2006. Kindle Edition.

Howell, Brian M and Jenell Paris. Introducing Cultural Anthropology: A Christian Perspective,

2nd Edition. Baker Academic: Grand Rapids, MI. 2019. Kindle Edition.