Excerpt from my MA dissertation:
[Today,] the culture has changed so much that while the world in general has abandoned or reacted toward over-rationalised ways of thinking and lifestyle, the highly rationalised church, which Drane considers an example of being successfully contextualised to the previously dominant rationalised worldview, is left behind and finds it hard to follow the change.1 The following paragraphs will serve to depict the severely ‘modernised’ church.
By applying the concept of ‘McDonaldization’ on the church, Drane laments the over-rationalisation of the church which makes the church no more than just another modern system that adhere to the industrial standards of efficiency, calculability, predictability and control.2 The sense of community, mission, ministry and theology suffer great loss in the midst of this uncritical adaptation, or rather, unconscious assimilation, of rational system,3 resulting in decline in church attendance.
Drane believes the church has lost its members not only to secularity, but also other new spiritualities.4 So the loss is not due to a lack of faith or spiritual interest by the general population but due to the postmoderns’ rejection of dogmatism and rationalisation.5 The modern church’s tendency of teaching and conveying faith through the abstract and rational propositions has become a hindrance to proper communication in the postmodern era, which advocates a holistic approach.6 Dialogue/point of contact can become increasingly hard because of differences in communication mode – rational vs. holistic.7 In other words, a typical modernist evangelism may not work as well as evangelisation where word is supported by witness and worship. (I argue, elsewhere in my paper that ‘evangelisation’ as understood by the Roman Catholics in general emphasises word, witness and worship, while ‘evangelism’ – a popular term used primarily within the Protestant circle emphasises only ‘proclamation’ of the gospel, i.e., only ‘word’) The ‘objective, analytic, and reductionist virus’, according to McLaren, has reduced the Bible either to superstition or mere doctrinal propositions.8 Thus serious spiritual searchers find that the ways in which the church worships and witness fall short of their ideal of holistic understanding of life and in addressing their deep spiritual needs.9 Furthermore, the very meaning of or reason for attending church has become redundant. Since other parts of their life are also rationalised and mechanical, there is no reason to allow this to be repeated in church, where one is asked to perform a limited number of tasks repeatedly, with their humanness abandoned.10 This, when combined with the ‘secular and scientific viruses’ which focus more on facts than value, causes the church to be seen as lacking in values, purpose, meaning, mission, passion, wisdom, faith and spirit.11 As such, the ‘witness’ and ‘worship’ are thus left out. Furthermore, the church’s focus on efficiency in manufacturing spiritual products to serve the need of the consumerist believers12 implies that faith can be objectified and packaged into various pedagogical units in fast-food manner. Thus spiritual growth is often portrayed as how much ‘spiritual knowledge’ one consumes. As a result spiritual growth can be rationally controlled and predicted, ‘manufactured’ by the church – the ‘purveyor of religious goods and services’.13 So eventually, this results in churning out selfish followers with little emphasis on ethics, albeit having ‘consumed’ much knowledge and facts.14 So the modern, rationalised church has lost its witness and quality. All these distance the church from the postmoderns as it is perceived that the church is so closely associated with the modern enterprise that when people are increasingly sceptical towards modernism, they find it necessary to reject, at the same time, the ‘modernist’ church.15 This presents the church with two problems. On the one hand the church has failed to engage the postmoderns, and on the other hand, people who are becoming more sympathetic towards postmodernity will gradually leave the church; hence the need to look into inculturating the modern church with postmodern culture.
p.s. You may find a short article here helpful for an understanding of mission in a postmodern North America here.
1 Drane 2008, 5-7.
2 Drane 2000a, 28ff, referring to Ritzer, G (1993) The McDonaldization of Society (Thousands Oaks, CA: Pine Forge Press).
3 Drane 2000a, 18-33.
4 Gibbs & Coffey 2001, 171, 173.
5 Drane 2008, 5;
6 Drane 2000, 113-114.
7 McLaren 2006, 166ff, 177ff;
8 McLaren 2006, 201-202.
9 Drane 2000, 12
10 Drane 2000a, 31-32;
11 McLaren 2006, 202-203.
12 The Consumerist Virus – citing Guder, D.L. (1998) (ed.) The Missional Church: The People of God Sent on a Mission (Grand Rapids: Eedrmans), McLaren 2006, 204;
13 McLaren 2006, 204.
14 Ibid., 202-203.
15 Ibid., 27-29.
Drane, J.W. (2000) Cultural Change and Biblical Faith: The Future of the Church – Biblical and Missiological Essays for the New Century (Carlisle: Paternoster Press).
Cultural Change & Biblical Faith
Drane, J.W. (2000a) The McDonaldization of the Church (Darton,Longman & Todd Ltd).
The McDonaldization of the Church: Consumer Culture and the Church’s Future
Drane, J.W. (2008) After McDonaldization: Mission, Ministry, and Christian discipleship in an age of uncertainty (Darton,Longman & Todd Ltd).
After McDonaldization: Mission, Ministry, and Christian Discipleship in an Age of Uncertainty
Gibbs, E. and I. Coffey(2001) Church Next: Quantum Changes in Christian Ministry (Leicester: IVP).
ChurchNext: Quantum Changes in How We Do Ministry
Gibbs, E. and R. Bolger (2006) Emerging Churches (London: SPCK).
McLaren B.D. and Campolo, T. (2003) Adventures in Missing the Point: How the Culture-controlled Church Neutered the Gospel (Zondervan).
Adventures in Missing the Point: How the Culture-Controlled Church Neutered the Gospel
McLaren, B.D. (2006) Church on the Other Side (Grand Rapids: Zondervan).
The Church on the Other Side
Faith and Culture Today 