Complex Culture and Set Theory

People have said, tongue-in-cheek, that it is easier to become a Christian than it is to join the Church. What kinds of criteria for membership do churches have for those who wish to be received into their fellowship? In the climate of complex culture (see blog postings in July), barriers are no longer just behavioral or theological in nature. They can also be racial, cultural, class, generational, or lifestyle in nature. And most of the above are now found in almost every U.S. community.

All churches have a welcoming policy that is based on some idea of who is welcome and who is not. It may be theological and/or philosophical in nature.

Types of Sets

Paul G. Hiebert, my mentor, was a mathematician before he was an anthropologist. He adapted set theory to assist us in understanding some of the dynamics at play. There are several models, or glasses, through which people and organizations view their world. These eyeglasses are used to determine who is seen to be inside or outside their group (set). In his book, Anthropological Relfections on Missiological Issues,[1] Hiebert itemizes four different models. We will be looking at three of them here: bounded, centered, and intrinsic fuzzy sets. We will briefly examine each one, its implications, and how it impacts our view of conversion, the Church, and Christian ministry.

Here are some questions we will be asking each model:

1.      What does being a Christian mean?

2.  What must those people, who come to your church, do to be accepted into the membership of the church?

3.      How do we define Christian and Church?

4.      How are decisions made to include or to exclude people?

5.      Are our decisions based on certain kinds of behavior, specific church rules kept, precise doctrines embraced, or particular clothes worn?

In the next three posts, I will describe each of Paul Hiebert’s three models and suggest how they might be helpful. Here are some questions for us.

When a person enters your church building, have you determined the criteria and means by which he or she is welcomed?

If he or she is ignored, why?

Once a person professes belief in Christ, how is that person integrated into the life of your church?

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[1] Paul G. Hiebert. Anthropological Relfections on Missiological Issues. (Grand Rapids: Baker Books, 1994), p. 110ff.