05/26/2026
âInefficiency, Inconvenience, and Interruption: Gospel Witness in the âAge of the Actualââ - Adam
Borneman
https://mministry.org/inefficiency-inconvenience-and-interruption-gospel-witness-in-the-age-of-the-actual/
âOur systems are trained to ask, âIs this worth the time and investment?â Jesus keeps asking, âIs this one worth my Fatherâs love?â The real calculus is not âWhat will this do for the bottom line?â
but âWho is missing from the table, and what are we willing to set aside so that we can all feast together?â
We are therefore faced with challenging questions that cannot remain hypothetical but must be made concrete: which meetings, which line items, which long-standing programs are we willing to sacrifice to be interruptible, inconvenienced, and faithfully inefficient? Which forms of polish and control can we relinquish in order to pursue a deeper gospel witness that might be interpreted by some as a âwasteâ of time, energy, and resources?
Witness in an age of the actual will sound simple and costly: you can call, you can come by, we will be here, we will call you by name. This has to be true not only of congregations but of the individuals who participate in congregational life, deciding each day whether their lives will be interruptible, available, and a little less optimized than the culture demands. If a congregation cannot wrestle honestly with these costs in its own neighborhood, the message probably wonât matter. In our âcommunicational crisis,â the world is understandably less interested in messages, statements, and performative slogans. What it is still wondering is whether anyone is willing to live without the protective distance that keeps us from one another.
Taken together, inefficiency, inconvenience, and interruption point toward an alternative imagination of witness, suggesting that a congregationâs calling in the community is not first to market itself effectively or implement impressive initiatives, but to become a people with whom neighbors can share in our inescapably fraught, gritty, complex human reality. This will mean listening before speaking, joining what is already happening before starting something new, and valuing forms of faithfulness that are difficult to quantify. It will mean refusing to treat neighbors as audiences, constituents, clients, recipients, or even potential congregation members, learning instead to receive them as fellow laborers in a shared place and time for the common good.â
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