Clean Out Your Social Media Cupboards

We can’t become more spiritually fit while leaving certain sorts of Christian content in our “cupboards.”

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In 2018, I was weighing in at a doughy 250 lbs. While I liked to think of myself as “muscular,” looking back at some older pictures (thank you Facebook and Instagram), it is hard to deny that I was really just chubby. My wife gently directed me to a program at her hospital. It was a medically monitored weight loss program for individuals considered obese. That was me. So, I enrolled in the program, which entailed a high protein, low-calorie diet. Over the next ten weeks, I ate 800 calories a day, exercised for 90 minutes six days a week, and slept 8 hours every night. The program required discipline. It required me to adhere to a strict regimen in order to lose weight. I ended up losing 50 lbs. in ten weeks.

As rigorous as the program was for me, it also required my family to commit to helping me by purging the cupboards and fridge of foods that would have tempted me to cheat. As I wrote in Thinking Christian,

Like anyone who has ever tried to lose weight can attest, you not only have to attend to the food you eat, but also to the food you keep in the house. A cupboard full of potato chips, cookies, and other goodies will often be too much to resist. Eliminating those foods from the environment is often the best step toward more healthy eating.”

“Cleaning out the cupboards” applies to more than weight loss. It applies to our minds as well. As Christians, we cannot live on a diet of less-than theological content and expect to stay focused on our primary task of demonstrating the difference Christ’s resurrection makes to the way we live in the world. We can’t become more spiritually fit while leaving certain sorts of Christian content in our “cupboards.” Our Facebook, Instagram, and Twitter feeds can become cupboards we need to purge because they keep us from being “lean and mean” followers of Christ. Even Christian content can distract us and set an agenda that we may not really need to follow.

So, how might we decide what content gets to stay and which has to go? While there aren’t hard and fast rules for choosing what we consume, I think there are some questions we can ask about the content, particularly the Christian content, we consume that may guide our thinking.

 

Is the story being told without taking the complexity of the world into account?

We must be wary of content that makes matters simpler than they should be.

Does the content have a redemptive arc?

If we truly believe God is working in the world, the content we produce should not dismiss the challenging realities we face or the sins we commit. At the same time, we would do well to consider whether we are consuming a steady diet of content that keeps us focused on the ways the world is not as it should be. We would also do well to seek out content that reminds us that God will redeem the world and make all things new.

Is the content constructed in a way that seeks to unify or otherwise build up the body of Christ?

After reading a piece of Christian content, we should ask ourselves how it is that it has inspired us to love our brothers and sisters in Christ. How has it inspired us to use the gifts God has given us to bless the body of Christ? Again, a steady diet of content that is more divisive than unifying will, it seems to me, create more permanent fissures within the Church.

Does the content increase our anxiety about the world, or does it press us to seek first God’s kingdom and his righteousness?

Part of the challenge we face is how content makes us feel. The internet, for instance, is particularly well-suited to spread ideas that make us angry. If the content we are consuming is not reminding us that God’s peace that surpasses understanding (Philippians 4:7), encouraging us to adopt a posture that is quick to listen and slow to speak or become angry (James 1:19-20), or preparing us to fulfill the two great commandments (Matthew 22:36-40), we likely need to pull it out of the cupboard and toss it in the trash.

 

Do I believe we should throw out some Christian content wholesale? Absolutely. However, in purging content, I do not think that we should also purge authors. I tend to think there are some authors out there whose work is too simple, too divisive, and too sure of itself. Even so, I’m leery of suggesting that we should just eliminate their voices from our conversations or, worse, kick them out of our community as if they were modern-day heretics.

Instead, it seems to me that it is our responsibility, as the community of faith, to form one another. It is our responsibility to be and make disciples. As such, we must commit to helping those who create content and report on current events not by telling them never to write again but by challenging them to write in a manner increasingly more commensurate with who we are as a community dedicated to offering faithful testimony about the triune God and all the work he has done and is doing.

We don’t offer that sort of testimony by shunning members of our community. We do it by embracing our mission to be and make disciples within the comfort and crucible of the church. Our job as consumers of Christian content is to be the sort of community that allows Christian authors to create fitting theological content. As Hauerwas notes,

The ability to write well theologically relies on a church to exist that makes such writing possible.”

It is up to us, then, to become a community that makes good theology possible by purging our cupboards of content that is less than theological and helping those who produce the content we consume understand what it means to write well for the church.

 

 

This is an updated edition of a post originally published on Crazy Different

Featured Image by Foundry Co from Pixabay

The views and opinions expressed by Kingdom Winds Collective Members, authors, and contributors are their own and do not represent the views of Kingdom Winds LLC.

About the Author

For more than a decade, James served in academic leadership within biblical higher education. He currently serves as Vice President and COO of the Moody Center, an independent non-profit organization in Northfield, MA, dedicated to honoring the spiritual legacy of D.L. Moody. James serves on faculty at Right On Mission and as an Associate Consultant for Ruffalo Noel-Levitz where he assists colleges and universities in the areas of leadership development, online programming, and enrollment management. He also teaches as an adjunct instructor at the collegiate and graduate level in the areas of biblical studies, interpretation, and Christian thought. James graduated with his B.S in Kinesiology from the University of Illinois at Chicago in 2000 before earning his Master of Divinity from Moody Theological Seminary (2004), his M. A. in Biblical Exegesis from Wheaton College Graduate School (2005), and his PhD in Theological Studies-Old Testament from Trinity Evangelical Divinity School (2012). He later attended the Harvard Institute of Education Management and completed a year of executive coaching. James researches and writes in the areas of theology and Old Testament Studies. He has published Thinking Christian: Essays on Testimony, Accountability, and the Christian Mind in 2020 and co-authored Trajectories: A Gospel-Centered Introduction to Old Testament Theology in 2018. James also co-authored "Isaiah" with Michael Rydelnik in the Moody Bible Commentary and contributed to Marriage: It's Foundation, Theology, and Mission in a Changing World, and The Moody Handbook of Messianic Prophecy.In addition to writing on theology and Old Testament studies, James has also published and presented in the areas of online curriculum design, higher education policy, organizational strategies for higher education recruitment, and Christian leadership. James and his family live in the Chicagoland area. He is available to speak in the areas of Christian leadership, Christian theology and contemporary issues, Christian identity in the digital age, biblical higher education and college choice, and Old Testament theology. .