A recently published book titled “Life in the Negative World” divides American history into three eras that the author designates “positive,” “neutral,” and “negative.”  The names of the three eras denote the author’s judgment about American culture’s attitude toward Christianity.  According to the author, American culture was positively disposed to Christianity from 1964 until 1994.  From 1994 until 2014, American culture took a neutral stance toward Christianity but since 2014, American culture has been a negative world for Christians. 

Reasonable people, regardless of religious affiliation, will find numerous reasons to question the author’s judgments. Here are three such reasons, ranked from most obvious to most crucial.  Firstly, the author limits the legitimate existence of Christianity in the United States to the boundaries of his personal experience of Christianity.  Most non-believers are aware of Christianity’s long, complex history in our country; those who study religion will point out that religious practice in the western world, including the Americas, was in a state of gradual decline for at least three hundred years prior to the author’s “positive” period.  There is reason to suspect that the author is concerned with something other than Christian religious practice. 

Secondly, the author made his judgments about positivity, neutrality, and negativity on the basis of how effectively American culture affirmed the values system of nominally educated, middle class American citizens of European descent.  Casual observers of Christian history will note that Christianity has never been restricted to a particular culture or even to a group of cultures.  Keener observers of Christianity will note that culture is a product of human society while Christianity claims to be of divinely revealed origins.  The author’s concern seems to be about finite, temporal things rather than the Christian Faith. 

Thirdly, the author assumes that the world owes a debt of allegiance, or even obedience, to post-modern Christian culture.  His judgment that American culture is currently negatively disposed toward Christianity is based on his observation that secular society does not actively support the values and practices he reveres.  Among the authors’ many judgments, this is the most revealing.  There is nothing in Jesus’ teaching that indicates he expected the world to support and affirm his disciples; rather, the contrary is true. (Lk 9:25)  All of Jesus’ instructions to his disciples intended to instill in them a missionary spirit to serve the world by preaching God’s Word. 

The author of “Life in the Negative World” seems to think that one should focus primarily on one’s comfort and satisfaction in this world, safeguard it, and treasure it.  Jesus had a very different perspective on his life and the lives of his disciples.  The Scriptures give us clear insight into Jesus’ perspective. 

Immediately prior to the narrative in today’s Gospel reading, Jesus said, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me.  For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it. What profit is there for one to gain the whole world yet lose or forfeit himself?” (Lk 9:23-25)   

The event of the Transfiguration follows this instruction to the disciples and marks a turning-point in Jesus’ ministry.  Prior to the Transfiguration, Jesus’ ministry had been restricted to Jews of the Diaspora living in Galilee.  Something changed for him that led him to confront the religious authorities in Jerusalem.  He knew this would not end well.  The “exodus that he was going to accomplish in Jerusalem” is a reference both to the change in direction of his ministry and the mortal consequences that this change would have for Jesus. (Lk 9:31) 

Jesus confronted his contemporary society about its lack of faith, not because he thought society owed him affirmation or appreciation but because he thought society needed to be lifted up from its fallen state.  Further, he harbored no illusions about how his message of repentance and reform would be received by those in power.  Jesus judged the world to be in need of redeeming change, knew that he was the one sent by God to effect that change, and knew that the world would resist repentance and reform.  For these reasons, he said, “What profit is there for one to gain the whole world yet lose or forfeit himself?” (Lk 9:25) 

The author mentioned above is an evangelical, but there are many Catholics who share his strong aversion to social change.  This sort of person wants to stop history from progressing beyond the point where they feel comfortable and affirmed. On the other end of the spectrum, there is a different kind of person who pursues social change that is disruptive and capricious; the “negative” world described by the book seems to be populated by this second sort of person.  As entirely distinct from the previous two viewpoints, the Christian Faith preaches radical, transformative change to a world where saving transformation is rarely welcome.  Crucially, the Christian Faith continues to preach this message of repentance and reform despite its cost to individual disciples and the Church. 

The Season of Lent reminds us of the radical, transformative repentance and reform required of us; it reminds us of what this transformation will cost us, as well.  The repentance and reform that lead to salvation come only at the cost of losing our lives for the sake of the Gospel. (Lk 9:24) 

Fear of social change, on the one hand, and desire for disruptive change, on the other, are both irrational and based in fantasy.  Fear of repentance, however, is somewhat justifiable because it requires trust in God rather than trust in oneself. In light of the cost of discipleship, it’s easy to understand why someone would want to worship their own comfort, safety, or satisfaction.  In light of the cost of rejecting Jesus, however, it’s not at all understandable why someone would worship any god except the One, True God. 

Regardless of whether one views the world as “positive,” “neutral,” or “negative,” every disciple of Jesus has the vocation to abandon self-concern and self-righteousness, repent wholeheartedly, and preach the saving Word to the world.  There is no neutral position allowed to Jesus’ disciples; one is either actively engaged in serving the world by giving credible witness to the Resurrection or one is opposed to God’s will.