|
|
We are appalled at the confrontational nature of much public discourse. Persons having diametrically opposed views on an important issue typically argue from fixed positions. There is no intention to budge: “I have the truth, you don’t, listen up.” The only purpose of engagement is to demolish the other’s point of view. Christians are not immune from this prevailing culture of confrontation. Those Christians who get air time on TV and radio often relish the battle. There are, however, Christians who get little or no air time who are committed to a better way. They are the heroes of this book, which features their stories. A premise underlying this better way is that it is easier to talk about disagreements with friends than with strangers. We often experience this in private life. We dare to propose its extension to public discourse. This better way starts with building relationships of mutual trust with those with whom you disagree, getting to know them well enough to understand their points of view and why they hold their positions. You then talk respectfully about your differences in the spirit of being open to finding some “treasures” in their contrary positions, hoping that they will likewise find some treasures in your point of view. This dialogic model sounds laughable in our brutish world. How much more naïve can we get? Nevertheless, we have found Christian scholars and practitioners in a wide variety of fields who have exemplified this model, as their stories will reveal. Motivated by a common belief that Christians are called to be agents for God’s redemptive purposes, they have rejected the strategy of being confrontational agents, embracing, rather, the strategy of “coming alongside” those they wish to serve. And they have found that it works. Coming alongside others has opened doors for them to exert a significant redemptive influence in their respective spheres of activity. But they don’t use a dialogic strategy because it works. They engage others in this better way because it is the right thing for Christians to do. It is a deep expression of that love for others to which Jesus Christ has called them. The fact that it works is a nice bonus. We hope and pray for the seeds sown by these stories to lead to the fruitful harvest we at least glimpse in our wilder dreams. We hope there is inspiration in the very fact that this book exists as a collaboration between an evangelical Christian editor and sponsoring organization (Center for Christian Studies) and an Anabaptist Christian editor and press (Cascadia) whose traditions do not always see eye to eye yet who beyond differences spy treasure in each other’s viewpoints. We hope we model some of what we preach by the very fact that both of us as editors sometimes find ourselves in creative tension with core assumptions held by chapter writers. Obviously, for example, an Anabaptist editor would not always approach from an evangelical perspective the question of how Christians best engage culture. Nor would an evangelical editor necessarily want to be forced into developing a primarily Anabaptist book. Yet in this book, neither of us sees our main concern as being whether we agree with a given writer (of whatever tradition)—or even a given approach to seeking better ways to converse with culture. Our concern is not whether given assumptions are always exactly right but to offer examples of how different ones of us, from a range of backgrounds, may illustrate a pursuit of mutual treasure. As you consider the opportunities
that you have to engage others in your sphere of activity, we encourage
you to test and even, if the fruits you experience turn out to justify
it, to embrace the various quests for a dialogic model of
discourse this book shares. —Harold
Heie, Orange City, Iowa |
|
||||||||||
