Many Americans have a sense that their society has undergone some disturbing changes during the last 20-30 years. During that time the U.S. has become a more diverse place in almost every conceivable way: physically, culturally, ethically and religiously. This diversity has been a source of tremendous growth and strength for the nation as skilled and motivated immigrants have brought drive and creativity to the United States and as the internet has made the free exchange of ideas across national and cultural barriers easier. It is not, however, without its downside. Robert Putnam is one man who has spent a great deal of time studying the interactions among ethnic diversity, public policy and what he calls “social capital”. Putnam is Professor of Public Policy at Harvard University and Director of The Sajuaro Seminar on Civic Engagement in America. He is best known for his book Bowling Alone: The Collapse and Revival of American Community in which he describes radical declines in measures of social interactions in the U.S. such as club memberships, religious participation and even family dinners [the frequency with which US families ate dinner together declined by one-third over 25 years]. The America of Bowling Alone is one in which more and more people are largely dropping out of community life in order to live more solitary and insular lives. This has reduced the country’s “social capital” which he defines as “social networks and the associated norms of reciprocity.”* In other words, the relationships and associations that bind people together and the common understanding concerning what is right and appropriate in social situations are showing signs of weakness. This has led Americans to interact with one another in increasingly litigious ways. The prevalence of “rights talk” in public discourse (and even in many private conversations) is a sign of this trend where concern for a greater social good is often drowned out by arguments concerning whose “rights” will be allowed to prevail.
According to Putnam this is a loss that bodes ill for economic and physical security. Information put out by the Sajuaro Seminar states that, “If you had to choose between 10% more cops on the beat or 10% more citizens knowing their neighbors' first names, the latter is a better crime prevention strategy. If you had to choose between 10% more teachers or 10% more parents being involved in their kids' education, the latter is a better route to educational achievement.” This is why Putnam engages in studies and seminars that are specifically focused on finding ways to reverse this weakening trend through government led economic and social initiatives. He wants to increase the “social capital” of the U.S. because he believes it is an indispensable asset to the country, but not all “social capital” is created equally. The kind of social networks that Putnam is looking for are those that reach across cultural lines. In his words: “We need to distinguish among different types of social capital, like the difference between 'bonding' social capital – these are links among people who are similar in ethnicity, age, social class, or whatever – and 'bridging' social capital, which are links that cut across various lines of social cleavage.”* Bridging social capital is what is most desperately needed for the overall health of America according to Robert Putnam.
This provides the Church with a tremendous encouragement as well as tremendous opportunity. It is encouraging because it shows us that even non-Christian academics, like Putnam, understand that strong social connectedness is important not merely for individuals but for nations as a whole. We live in an age where many have a vague sense of having lost touch with a meaningful community. They are in a self-serving but ultimately self-destructive cycle of making decisions aimed at maximizing personal autonomy and comfort with little connection or devotion to a larger community. At first this may seem to provide little opportunity for the Body of Christ to reach these people, but the Church has always been a kind of “bridging” community that “cuts across various lines of social cleavage”. In fact, bringing together people who have long been separated is at the very heart of our identity as a people, because we are at heart a redeemed community. The apostle Paul described this well when he wrote, “At one time you were separated from God ... But now God has made you his friends again. He did this through Christ's death in the body so that he might bring you into God's presence as people who are holy, with no wrong, and with nothing of which God can judge you guilty.” (Colossians 1:21-22 [NCV]) The fellowship of Jesus’ followers is one that is based upon the experience of having been brought inside the family of God when you were once on the outside. It is this redeemed relationship with God that forms not only the basis for our community but also the power for our communication with others. A believer knows what it is like to be disconnected from something that you desperately need and yet to feel powerless to lay hold of it. In short, we remember what it was like to be separated from God and we remember the lengths to which God had to go in order to bridge that separation. It is certainly sad when someone bowls or eats alone, but it is tragic when someone lives and dies alone; truly alone—apart from God. The Church is a community that is grounded in and energized by the cross of Christ as God’s remedy that would break across every isolating barrier. May Colossians 3:11 be the essence of our fellowship: “Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.” (NIV) Redemptive "social capital" is nothing new to the Church, but it may be new to our neighbors.
* OECD Observer, “Bowling Together: Interview with Robert Putnam”, No. 242, March 2004.
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