We live in an amazing age. One with techniques and technologies that can reach millions, speak through time and space, walk through walls, transcend language and culture, pass into the very heart of us...and simultaneously we have talented men and women passionate to use media to manifest beauty, emotion, and the human condition to express vividly what we all feel vaguely. Making unseen Truth tangible, and pointing heads and hearts to their Creator in powerful ways. Causing the soul to leap and say, Yes!...me too...that is exactly how I feel. I thought I was the only one—I am not alone. Expressive forms that set a mirror to the world and to the human heart. Forcing us to face ourselves, to see, think, and feel in new ways. Such power for cultural change needs theologically trained communicators and media artists. Accordingly, a distinct theology of media and accompanying framework for creating ministry media is vital.
If everyone reading this were asked to describe exactly what to do in the Sunday gathering, or the exact form of meaningful ministry media, how many different answers would be presented? Would we not have as many different answers as people responding? How many acceptable ways are there to make ministry media? Is it unlimited? How many unacceptable ways are there to use media and technology in the church or for ministry? Is it not also unlimited? How humbling, challenging, and exciting. Now, think of your church or favorite ministry and think about its media efforts…does it need help? The odds are that the response was a laughable: “Yes!” Or, if you find yourself impressed with your church’s or ministry’s communications, rest assured it takes an enormous amount of time and talent to make that happen. The case for theologically trained communicators and media artists is already an obvious one.
More broadly, how much time per day do you spend in a mediated environment? How much of your day is spent being communicated to or in an act of communication? From the time you wake up, where and how often do you encounter images, recordings, broadcasts, books, screens, music, podcasts, videos, lectures, studies, sermons, online socialized media, art, or other mediums of all kinds? In turn, how much of your day is spent communicating with others in speaking and writing, creating content, or broadcasting that content to niche or mass audiences by way of social media or other channels? Most people, when faced with the heavily mediated world we wake up in every day could respond, “every minute of my day.” Where is our message, theology, ministry, and the Gospel in these infinite spaces? Here again, the case for theologically trained communicators and media artists becomes inarguable.
What comes to mind when you think of “ministry media?” What do you think of? Is it church social media posts and sermon video aides? Is it radio networks and Christian bookstores? Is it liturgical practices and devotional materials? Or do you think of creativity that is so much more than all of those? Do you have a high or low view of “ministry media” as a concept? The term “ministry” should bring to mind the highest ideal of creativity. If it doesn’t, then all the more reason to pursue ministry media that matters, meaning made because it simply needs to exist as an act of worship. Media free from modern technique, biases, business practices, or market pressures—a form of media as pure and unfettered reality revealing creativity. What’s at stake is nothing less than the pure message of the Gospel and the broader realm of ministry communication—messages that minister (attend to the needs of others) in an infinite variety of creative ways.
We can quickly illustrate the challenge we face with the most basic Christian concepts and the way we communicate them within a culture. For example, when we say the word “church” in the current culture it’s more likely we bring to mind the thought of a “building” before a community or theological reality. Is our theology of the church synonymous with a building? No, of course not, but our efforts to communicate have been disconnected or redirected. Likewise, when we say the word “worship,” we more often assume singing and music specifically. However, does our theology of worship equate only to singing? Again, an obvious “no,” but our language is communicating a limited understanding of our lived theological reality. Our words shape our culture and even these two core words for central Christian concepts do not represent our theology in this current culture. Meaning, they do not evoke a representation in line with our theological reality. We constantly struggle with an ongoing disconnect between theology, language, and practice. To become adept at this essential alignment, we need frameworks to help ensure all Christian communications flows from our Christo-centric commission.
Or to begin even more basic, what percentage of Christians are commissioned to communicate the good news of Jesus Christ? Is it not all of us? Can a complete Gospel go out if it is not communicated? Clearly it cannot. Therefore a theology of communications and cultural engagement is not optional or reserved for a select few practitioners. Ministry communications is a central dimension of Christian life and practice. We are a people given a story, gifted a medium, commissioned with a message, and imbued with creativity. What is praise and worship in a gathered community if not communications? In this regard, the modern church is in exceptional biblical company…
Stay tuned for part 2, where we will take a look at what the Bible has to say about our mandate as created and creative beings.
