Can the West Be Converted?

Review: “How to Reach the West Again” by Tim Keller

The year was 1982. The place was Bangkok. The setting was a conference on Christian mission. It was here that the Scottish missiologist Lesslie Newbigin was provoked by a question. Seated next to the Indonesian General Simatoupong, Newbigin was captivated by the quiet query that escaped the lips of the war hero-turned-theologian.

“Of course, the number one question,” Simatoupong asked, “Is, can the West be converted?”

That question haunted Newbigin for the rest of his life, and he embarked upon a journey designed to explore what a fresh missionary encounter with the West might look like. Today, many of us who minister in Western cities and countries are likewise provoked by the Indonesian general’s question. We hope that the answer is yes. We want the West to be reached. But how? It is a vexing question, one that has stumped many of our best evangelical minds.

Into this arena steps veteran New York City church planter, pastor, and professor, Tim Keller. Keller is no stranger to the evangelical world. He planted a thriving church in secular Manhattan called Redeemer Presbyterian Church. He founded a multiplying urban church planting organization called Redeemer City to City. He has authored numerous books and op-eds. He co-founded The Gospel Coalition. Now, in what is perhaps the twilight of his career (he is currently battling pancreatic cancer), Keller has turned his attention more directly to the question that so provoked Newbigin.

The Decline of Christianity in the West

Penned just prior to the COVID-19 pandemic, Keller’s 58-page book How to Reach the West Again was, perhaps, lost amidst the churning chaos of the pandemic. I am convinced, however, that we need to give fresh attention to this little volume. It is a missiological gem that seeks to move forward the agenda of Newbigin by proposing a solution to the haunting question of General Simatoupong.

“Keller steers clear of the opposing temptations of cultural retreat and culture warring. He understands the evangelistic difficulty, noting that this is the first time in history that a missionary engagement is underway in a post-Christian society.”

It is no secret that the West, once “reached,” needs to be reached again. However, Keller’s tone is not alarmist. For those who believe that Jesus is once-again-alive, there is no reason to fear societal change. The sky is not falling, nor will it ever fall. Keller notes, “Instead of wringing our hands over the loss of cultural influence in Western culture, this decline should prompt us to examine ourselves, pray, and work toward a new missionary engagement with Western culture.”

Due to seismic societal shifts, Keller believes that there are three major challenges to Christianity in the West. He identifies these as 1) the challenge of evangelism in a post-Christian world, 2) the challenge of forming Christian disciples in a digital culture, and 3) the challenge of political polarization in a fragmented culture. In response to these challenges, Keller steers clear of the opposing temptations of cultural retreat and culture warring. He understands the evangelistic difficulty, noting that this is the first time in history that a missionary engagement is underway in a post-Christian society.

A Missional Solution

Keller’s solution is a fresh and robust, gospel-infused missional engagement. He believes that there are six elements to a missionary encounter with Western culture. He advocates for 1) Christian high theory, 2) a post-Christendom evangelistic dynamic, 3) a category-defying social vision, 4) counter-catechesis for a digital age, 5) faithful Christian presence in public spheres, and 6) grace to the point. Those familiar with Keller’s ministry will not surprised by any of these emphases.

Without unpacking each of these six elements (after all, I want you to read this 58-page book for yourself), I want to highlight one of Keller’s ideas. He argued that a missionary encounter between the gospel and Western culture must involve a “category-defying social vision.” Here, Keller described the social ethic of the early Church, an ethic derived from Scripture. He pointed out that the early Church was counterculturally pro-life and multi-racial. The early Christians cared for the poor and revolutionized sexual ethics, empowering women in the process.

The early Christians built “contrast communities” within Roman society. These contrast societies offered a compelling glimpse of the gospel at work transforming groups of people. In the early churches, the poor were accorded the same status as the rich. In the early churches, the unborn were affirmed and abandoned infants were rescued from trash heaps. In the early churches, slaves were treated as brothers. In the early churches, cultural enemies worshipped together. In the early churches, women were empowered by the revolutionary new sexual ethic of the New Testament, which maintained that sex was a signpost that pointed towards Christ’s love for the church.

In the spirit of “everything old is new again,” Keller urges Western Christians to recover this early Christian ethos. Not only is it biblical, but there is a missional urgency to embracing this category-defying social vision. Keller believes (and I agree with him) that Western culture needs to see churches that embrace this New Testament approach.

“In the spirit of “everything old is new again,” Keller urges Western Christians to recover this early Christian ethos.”

However, Keller understands that there will be a cost. Those who embrace a “category-defying social vision” will find themselves at odds with both the political Left and Right. In an era of political polarization, in which everyone is forced to identify with a political tribe, there will be a cost to a Church that refuses to go the way of the Donkey or the Elephant. But this is as it should be. Christ’s kingdom is otherworldly.

God’s Kingdom on Display

Keller believes that Western culture needs to see these kinds of category-defying churches in action. I liken it to a movie trailer. A movie trailer is filled with action shots and riveting dialogue that whets our appetite for more, so that when the movie is released, we stream it on our devices. The church is God’s movie trailer for the kingdom. When we live by the values of God’s kingdom, we show our neighbors what’s in store. We whet their appetites for more. Keller believes (and I agree with him) that this is exactly what Western culture needs.

Some observers of Western culture might remain pessimistic, understandably so. However, Keller is an optimist because he believes in the transforming power of the gospel. He notes, “There has never been a fast-growing revival in a post-Christian, secular society. But every great new thing is unprecedented – until it happens.”

If General Simatoupong sat down in Bangkok today, and uttered his haunting query, “Can the west be converted?” he would no doubt hear Keller’s humble but confident response: “Yes, by the grace of God, it can.”