“As the book’s title implies, the idea of faithful presence in particular undergoes serious critique. The authors here largely accept Hunter’s framework for how cultural change actually occurs, but most of them strongly dispute the adequacy of “faithful presence” (Hunter’s definition of it, at least) as a response to the cultural moment in which we find ourselves.”

When I first read James Davison Hunter’s To Change the World a couple months ago, I found his argument that the true nature of cultural change is more “top-down” than “bottom-up” compelling.

At the same time, while I was intrigued by his proposal of faithful presence in place of our preoccupation with “changing the world” through institutions, I also found myself wishing there was a comprehensive, thoughtful response to Hunter’s arguments so I could get a different perspective on them.

Given this, the Gospel Coalition’s recent publication of Revisiting ‘Faithful Presence’: ‘To Change the World’ Five Years Later is incredibly timely.

In this collection of essays, several Christian scholars assess the merits and weaknesses of Hunter’s views on how culture changes and how we should engage it through faithful presence.

As the book’s title implies, the idea of faithful presence in particular undergoes serious critique. The authors here largely accept Hunter’s framework for how cultural change actually occurs, but most of them strongly dispute the adequacy of “faithful presence” (Hunter’s definition of it, at least) as a response to the cultural moment in which we find ourselves.

Some of the authors support a both/and approach – seeking to influence culture from within institutions on the one hand, while simultaneously being faithfully present within our communities in the way that Hunter describes. As Daniel Strange puts it,

Faithful presence means both a bottom-up and top-down strategy that is cognizant of the dynamics of cultural change, so helpfully described by Hunter [emphasis in original].

Vermon Pierre concurs, redefining faithful presence to encompass activity within both elite institutions and ordinary communities:

At some points, faithful presence is directed first and foremost toward the believing community. At other points faithful presence means measured but strategic steps to advance the mission at the highest levels of society. And at certain points, faithful presence in Scripture demands active witness against and even defiance of cultural authorities and views.

Other authors, while they do not articulate their own understanding of faithful presence, believe any definition that discourages aspiring to gain power within key institutions (as Hunter’s does) is unacceptable.

In this vein, Hunter Baker writes that merely seeking the common good through faithful presence is not enough:

I would be more inclined to accept [James Davison] Hunter’s description of how cultural change occurs (via the interaction of elites at the centers of culture) and to pursue that strategy as smartly as possible.

Similarly, Albert Mohler says that, insofar as faithful presence means we “surrender any claim of massive cultural influence and…forfeit any pretensions of world-changing on the part of the church,” it is not “an adequate response.”

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