Book Review: Life in the Negative World: Confronting Challenges in an Anti-Christian Culture

Upon opening Aaron Renn’s new book, Life in the Negative World: Confronting Challenges in an Anti-Christian Culture, you might wonder what he means when he says we live in the “negative world.” The term is actually relatively self-evident. Being in the negative world means “orthodox Christianity is viewed negatively by secular society, especially by its elite domains” (xv). This contrasts with the positive world, where orthodox Christianity was viewed positively, and the neutral world, where orthodox Christianity was viewed as one viable alternative among many. Renn’s hypothesis was most notably developed in First Things in February 2022. Given that many of you have likely read his article, or can read the article now, I am not going to spend any more time explaining the nuances of each of these worlds.

Renn’s book is divided into four parts, and the first part largely expands on this model from First Things. For this review, I want to focus on the remaining three sections, which ask how we ought to live personally, institutionally, and missionally under the assumption that we live in a negative world.

When thinking about how evangelicals ought to live personally, Renn suggests that we must be obedient, excellent, and resilient. Obedient Christians will remain strong, even in the face of adversity. One particular section caught my interest as Renn asks, “I would like to think I’d be willing to pay whatever the price to follow Christ, but I have to admit that the idea of counting all things as loss for the sake of knowing Christ is aspirational for me—not a reality I’ve ever faced. And I don’t think I’m alone in this” (58). He is not alone. This chapter is a sober reminder that in the negative world, it is possible, or even likely, that Christianity will cost something.

One way to position ourselves well in the face of risk is to be excellent. While excellence itself may not protect us from the consequences of faithfully following Jesus Christ, Renn reminds us that we can’t just throw up our hands and close ourselves in the fortress. He writes, “The Great Commission extends to all levels of society” (70). We need to do good work wherever we happen to be. We can’t give up being a witness or, arguably worse, be a bad witness that reflects poorly on other Christians.

Because of this risk that exists, even if we are excellent at our jobs, we need to be resilient. Perhaps this means living frugally, financially prepared to reduce our income if we cannot continue in our given vocation. He is very quick to emphasize that he is not saying that we shouldn’t live in secular metropolises or not pursue certain careers. However, he is encouraging us to act as risk managers, considering potential outcomes and probabilities so that we are not reliant on a system that might turn against us.

Continuing from the personal level, Renn discusses institutional responses to the negative world. He begins by encouraging the pursuit of institutional integrity. As he writes, “If evangelical institutions are unpopular, it should be for the right reasons, not because of their own institutional failures or the sins of their leaders” (103). How many people have left their faith because of scandals or other failures? I think this chapter might be one of the most critical in the book.

Not only do our communities need to demonstrate integrity, but they also need to have strength. Unless we are entirely insulating, which Renn believes is unattainable, we need to educate our communities, providing positive answers to the tough questions we all face. He even suggests that it is not only enough to teach what we ought to believe, but it is also important to perform counter-catechesis, teaching particularly our young people what not to believe. If communities are not strong, people fall away.

Finally, we need to pursue ownership. This goes beyond simply purchasing real estate and physical assets, although it includes that. You are in a weak position if you have built your entire platform on YouTube and it decides to demonetize you. You might do things YouTube wants you to do to maintain your platform and avoid saying or doing certain things. This principle is why I started an email list several years ago, before I read this book, and it sounds like Renn had a similar motivation. Continuing with his discussion of risk, Renn reminds us that ownership is a way to reduce your risk and your reliance on institutions that may or may not support Christian missions.

Proceeding to the book's final section, evangelicals are encouraged to live on mission by being a light in the culture. By conducting ourselves, our institutions, our businesses, our schools, and our general interactions in an honorable way, we will stand out in a world that can get pretty dark. He even suggests this is a form of pre-evangelism; treating others the way the Bible describes will be attractive, even if people don’t know why we do it at first.

We also need to be a source of truth. This chapter primarily focuses on gender, and Renn reminds us that even the fundamental truth that there are differences between men and women intuitively makes sense but is also thrown into question by the secular world. Affirming a simple truth like this can help people. Even if it is culturally unpopular, providing truth still provides value, and we ought to be in the business of delivering truth.

Finally, evangelicals ought to be prudentially engaged. This is different than total withdrawal and full-on culture war. Essentially, it means two things. First, “This means shifting our efforts away from fighting cultural battles we’re unlikely to win” (195-196). It is not a surrender but more of a “not yet.” Second, “It also means being more strategic about which battles we choose to fight and what goals we seek to accomplish in the short-term, realizing that in the negative world there is neither institutional nor public support for much of what evangelicals might want to do” (196). As an ideological minority, we cannot always fight on every front, but we can wisely consider where our efforts will have an impact in light of the opposition we will face.

Although this is a new book, and I have not seen many reviews yet, I imagine many of the reviews will be similar to that of The Benedict Option. Many will claim that this is just more evidence of the evangelical persecution complex. However, I encourage you to read this book for three primary reasons in direct opposition to that contention.

First, there is evidence that we are in the negative world. Once I encountered the Three Worlds of Evangelicalism model, it made intuitive sense. It is not hard to see how there was a soft institutionalization of Christianity. Going to church in the positive world meant you were a “good person.” The public perception of Christianity was generally positive. That perception has trended downward. If it is true that we are in the negative world, even if you disagree with every strategy Renn suggests, we need to think about what it means to live in the negative world.

Secondly, Renn’s suggestions are practical. As I read this book, I was struck by ways I could become more resilient. Many of you know I am purchasing real estate. I have explained my purposes for that elsewhere, but I now realize it also makes me more resilient. I can be more obedient and really try to count the cost. I can be more prudentially engaged, not fighting ridiculous battles but trying to make meaningful changes. This book has proportionate suggestions for the situation we find ourselves in.

Thirdly, this book is hopeful. Even with these smaller actions we might have to take because of our position as an ideological minority, I never felt defeatist as I read this book. Renn rightfully notes that Christians have hope that transcends our cultural moment. I am going to complete my review with a quote from his conclusion as well. The negative world may be uncomfortable, but it is not hopeless. Renn writes, “The book of Ecclesiastes says there’s a time for everything. A time to tear down and a time to build, a time to keep and a time to throw away, a time to be silent and a time to speak. With the transition to the negative world, we need to know what time it is” (202).