Church in Age of Change 3- Exile

In a time when the church’s influence in society has dramatically waned, it is crucial to reflect on what it means to be a faithful community in a post-Christian Canada. The days when churches like Dominion Chalmers held central roles in shaping public life, policy, and culture are gone. This shift is not just a loss of status, but an invitation to re-examine our identity and purpose. Living in this “exile”—a term rich with biblical meaning—calls us to see ourselves not as victims of decline, but as participants in a new reformation, a season of being reshaped by God for a different kind of witness.

Exile, both in scripture and in our present context, is not simply about being displaced or marginalized. It is a “discipleship classroom,” a space where God reforms his people through challenge, loss, and the stripping away of old securities. The biblical pattern is clear: times of judgment and truth-telling are followed by grief and loss, but ultimately lead to hope and renewal. The prophets, and Jesus himself, model this journey—naming hard truths, enduring suffering, and pointing toward God’s promise of new life.

Jeremiah’s counsel to the exiles in Babylon is instructive: build houses, plant gardens, seek the welfare of the city, and invest in the place where you find yourself. This is not a call to retreat or to create a separatist enclave, but to be deeply rooted and engaged in the community, contributing to its peace and flourishing. Likewise, Peter urges the early Christians to live as “holy, hopeful exiles”—to be disciplined, ethical witnesses whose hope is anchored in Christ, not in cultural power.

For Dominion Chalmers, this means embracing “place-rooted partnerships” and “vocation-focused action.” Our calling is to be present, invested, and faithful in our neighborhood, even amid uncertainty and change. Exile is not abandonment; it is God’s way of reteaching us how to live, clarifying our identity, and summoning us to a credible, hopeful, and creative presence. We grieve what is lost, but we look for resurrection—not a return to the past, but the emergence of new life in God’s time and way.

Key Takeaways

• 1. Exile as a Discipleship Classroom: Times of exile—when the church loses influence and status—are not merely periods of decline, but opportunities for God to reform and deepen our faith. In these seasons, God strips away our reliance on cultural power and invites us to rediscover our true identity and calling as his people. Exile is a space for honest truth-telling, grief, and ultimately, hope. [08:13]
• 2. Rooted Presence Over Retreat: Jeremiah’s instruction to the exiles is to build, plant, and seek the welfare of the city, even in a foreign and hostile environment. This challenges us to resist the temptation to withdraw or create a countercultural bubble, and instead to invest deeply in the community where God has placed us. Our faithfulness is measured by our commitment to the common good and the shalom of our neighborhood. [13:51]
• 3. Hope Anchored in God, Not Nostalgia: The longing for a return to former influence can blind us to the new things God is doing. True hope is not found in reclaiming past glory, but in trusting God’s promise of renewal and resurrection. Exile is not forever; it is a season that prepares us for newness, if we are willing to let go of nostalgia and embrace God’s unfolding future. [15:18]
• 4. Ethical Witness and Discipleship in Exile: Peter’s call to “prepare your minds for action” and to live as ethical witnesses reminds us that exile demands disciplined, intentional discipleship. Our credibility comes not from power, but from holiness, hope, and public witness marked by mercy, justice, and love. This is the vocation of the church in a post-Christian world. [17:12]
• 5. Place-Rooted Partnerships and Vocation-Focused Action: The way forward is not to seek influence elsewhere, but to form deep, place-rooted partnerships in our immediate context. By investing in our neighborhood and equipping ourselves for faithful action, we embody the hope and presence of Christ. God does not abandon his people in exile; he calls us to live by promise, not panic, and to expect resurrection in surprising ways. [18:41]
  ** [18:41]

Youtube Chapters

• [00:00] - Welcome
• [00:29] - The Changing Place of Church in Society
• [01:36] - Dominion Chalmers’ Historical Influence
• [02:17] - The United Church and Societal Impact
• [02:51] - Reflections on Past Debates and Loss of Influence
• [04:50] - Religion’s Perceived Impact Today
• [05:38] - Living in a Post-Christian Canada
• [06:33] - Exile as a Theological Principle
• [08:13] - Exile as Discipleship and Reformation
• [11:43] - The Constancy of God’s Word
• [12:32] - Clarifying Identity and Purpose in Exile
• [13:16] - Jeremiah’s Counsel to the Exiles
• [14:43] - Seeking the City’s Shalom
• [15:39] - Jeremiah’s Act of Hope
• [16:29] - Peter’s Call to Ethical Witness
• [17:57] - Place-Rooted Partnerships
• [18:41] - Living by Promise, Not Panic
• [19:25] - Grieving Loss, Expecting Resurrection

1. According to Jeremiah’s letter, what specific instructions does God give to the exiles living in Babylon? (Jeremiah 29:4-7; [13:16])
2. In the sermon, what are some ways the church’s influence in society has changed over time? ([01:36])
3. What does Peter urge the early Christians to do as they live as exiles? (1 Peter 1:13-16; [16:29])
4. How does the sermon describe the pattern of exile in the Bible—what usually follows times of judgment and truth-telling? ([08:58])

1. Why might God instruct the exiles to “build houses, plant gardens, and seek the welfare of the city” instead of telling them to withdraw or rebel? What does this reveal about God’s purpose for his people in difficult circumstances? ([13:51])
2. The sermon calls exile a “discipleship classroom.” What does this mean, and how might times of loss or marginalization help deepen faith? ([08:13])
3. Peter calls believers to be “holy, hopeful exiles.” What does it look like to have hope anchored in Christ rather than in cultural power or nostalgia for the past? ([16:29])
4. The sermon mentions grieving what is lost but expecting resurrection. How can grief and hope exist together in the life of a church or an individual believer? ([19:25])

1. The sermon challenges us to resist the temptation to withdraw from society or create a “countercultural bubble.” In what ways have you seen churches or Christians either retreat or engage with their communities? Which approach do you tend to lean toward, and why? ([13:51])
2. Jeremiah tells the exiles to “seek the welfare of the city.” What is one practical way you (or our group) could invest in the well-being of our neighborhood this month? ([14:43])
3. The sermon warns against longing for a return to former influence or “the good old days.” Are there ways you find yourself holding onto nostalgia for the past? How might this affect your openness to what God wants to do now? ([15:18])
4. Peter calls for disciplined, ethical witness. Is there an area of your life where you feel called to be more intentional or public about your faith, even if it’s uncomfortable? ([16:29])
5. The idea of “place-rooted partnerships” was emphasized. Who are some people, organizations, or groups in our immediate context that we could partner with for the common good? ([17:57])
6. The sermon describes exile as a time when God “reteaches us how to live.” Is there a specific area where you sense God is reshaping your identity or calling right now? ([18:41])
7. The sermon ends with the hope of resurrection—not a return to the past, but new life in God’s way and time. What is one area of loss or disappointment you need to grieve, and what would it look like to expect God’s newness there? ([19:25])