Suburban and exurban congregations tend to be a mix of like-minded, demographically related, geographically similar people who travel various distances away from their own neighborhoods to a building in an incongruent neighborhood (to most of the congregation), the place of gathered, weekly worship—the building they call “our church.” This is the habitus of Christians within suburban congregations each week. A habit that teaches, forms, and qualifies an understanding of the gospel.
The neighborhood is a space we leave for church, more a concept of social structure rather than a concrete place or association; a place where my house is located, but detached from my church experience and faith. This offers a building-centered church experience that more easily relates to the command to love the Lord your God, but has no real, concrete relationship to love your neighbor(s) as yourself.
Unexpectedly, the early church grew, not because they verbally witnessed, had an outreach program, or held bible studies; but, because they lived their daily lives in contrast to the world around them—their habits were different and their habits were noticed by their neighbors. And, not just in cultured, acceptable behavioral ways, but in concrete, intentional actions. Their discipleship included helping the poor, rescuing exposed (abandoned, thrown away) babies, adopting orphaned children, rescuing prostitutes (temple slavery), and meeting the needs of the widows (who were the most vulnerable and under-resourced population in the empire). This is how the body of Christ, the church, grew. The presence of Jesus was experienced in concrete intentional action through the church—practicing the presence of Christ amid neighbors.
Typically for the non-urban churches, evangelism and mission is understood, not by kingdom righteousness, advocacy for injustice, and social action on behalf of a neighborhood, but by numbers of people funneled into a building for a worship service, a bible study, or special fellowship event—a head count of conversions or transfer growth. Church leadership institutes activities and behaviors to draw the unchurched out (and away) from their neighborhood (without actually going into those neighborhoods) and into the building (they call church), which is neighborhood-less (or at least in a neighborhood that is not their own).
When the liminality of church life is separated from the daily life of a neighborhood, the gospel and its associated outputs (i.e., activities) and outcomes are disconnected from the life of their neighbors. When one’s own neighborhood consists of those who have had the privilege of flourishing and a church congregation is detached from a neighborhood, the Christian experience affirms a gospel unrelated to the flourishing of a neighborhood. Christian behaviors, then, are limited to relationships and social associations that affirm “traditional” cultural values (within that building) rather than including behaviors that understand the dynamic relationship between structures, systems, and people’s well-being within the context of a neighborhood. The gospel of the suburban church is a limited, one dimensional gospel. A one-dimensional gospel indicates solely a person/God dynamic relationship; whereas a multi-dimensional gospel includes the person/God dynamic and, also, creation/God, person/creation, and person/person. The habits of the suburban and exurban church makes it difficult to see the link between the gospel and the flourishing of a neighborhood.