For cultures that prize productivity and speed, Christian communities are called to model a different way: the slow work of presence, the patient cultivation of deep relationships.
Photo via [link]Lausanne Movement[/link].
The World Health Organisation’s (WHO) Commission on Social Connection estimates that loneliness affects one in four elderly adults and between five and 15 per cent of adolescents.
The severity of the issue has prompted the commission to establish a global agenda dedicated to improving social connection in communities. In recognizing the state of loneliness, WHO declared it to be a ‘global public health concern’.
The experience of a lack of authentic social connection, resulting in feelings of social isolation, has adverse psychosocial impacts on individual and communal health.
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Information on loneliness indicates that feelings of intense loneliness and social isolation can exacerbate underlying issues associated with mental health.
A Meta-Gallup survey conducted in more than 140 countries, which equals to a billion people worldwide, revealed that 25% of adults worldwide feel ’very or fairly lonely’.1
But what was most concerning was that the data showed that it was young adults (aged 19 to 29) who experienced the highest levels of loneliness.2
The worsening of the loneliness epidemic follows years of disconnected physical relationships as a consequence of the Covid-19 pandemic, which limited in-person contact.
These statistics from WHO and the Meta-Gallup survey reflects a global phenomenon that transcends borders, income levels, and technological sophistication.
There appears to be a ’loneliness epidemic’, and the church, which is called to embody Christ’s presence in the world, must respond with more than programs or platitudes. This moment demands a recovery of embodied presence as being central to Christian mission.
In an ironic sense, there is ‘crowded loneliness’ because today we are more “connected” than ever before but yet many feel more isolated in the ways that matter most—we seem to be surrounded by people but yet disconnected at the soul level. This is a spiritual crisis.
When God said in Genesis, ‘It is not good for the man to be alone, (Genesis 2:18)’ He revealed a truth about the ideal for human flourishing: that we were made for communion—with God and with each other.
The problem of the loneliness epidemic, then, represents the deep disruption of that divine plan, leaving people vulnerable to depression and illness that even the internet cannot fill.
Isolation can lead to despair and it separates people from significant purpose, and perhaps even undercut nse to loneliness should be different in that it should be grounded in the most important fact of our faith, which is the Incarnation.
Our God did not choose to remedy the problem of alienation through remote decreeing. Jesus—the Word—’became flesh and made his dwelling among us’ (John 1:14).
God actually entered our loneliness and became one of us as a mark of divine love.
This incarnational principle carries profound implications for Christian mission in an age of isolation. Just as Christ injected his presence into human isolation, the church is called to be the embodied presence of Christ in a disconnected world.
We cannot effectively minister to loneliness through digital platforms alone, however useful such tools may be and however wide their reach. The remedy requires flesh-and-blood people, in real places, sharing actual time and space.
In Jesus’s earthly ministry, he touched lepers, welcomed children into his arms, ate at tables with sinners, wept with grieving friends. His presence was real, even though temporal, but it was specific to meet the needs of the people.
When the disciples tried to create efficiency by sending the crowds away, Jesus insisted on being present to feed them.
When Mary and Martha grieved, he showed up and wept with them even when he knew exactly what he was going to do— resurrect Lazarus. In that very real sense, the good news of the gospel is inseparable from the incarnate presence that delivers it.
Firstly, a paradigm shift is needed: the realization that presence and being there are not add-ons to the mission but integral to the gospel itself. Churches must create the ministry of presence by focusing on incarnational presence rather than programmed events.
Rather than mobilizing one-time visitation campaigns, churches could adopt a rhythm of having their believers engage their isolated neighbours on a regular basis by sharing meals, hearing their stories, offering their presence and warmth of friendship.
Secondly, churches should re-think their approach to reaching millennials and Gen Z, who are the digital natives, as they too need face-to-face communities that meet regularly, engage in hospitality, and build opportunities for meaningful relationships.
Meeting in small groups in people’s homes, mentoring, conversations and meals qualify as revolutionary in the face of the cultural drift towards loneliness.
Thirdly, we need to understand that consistent presence, stability, and availability can make and plant churches.
Christians who intentionally venture out to the community can embody and foster an ethos of people valuing the principle of simply being there for one another and for their immediate neighbourhood.
This could mean pastors and church leaders intentionally choosing to live in the same neighbourhoods as their people, preferring local physical markets to online shopping and delivery, and preferring to walk through their neighbourhoods rather than drive through them.
Being an embodied presence may sometimes mean dealing with tough cultural and structural issues. In economically competitive societies, the time required by work schedules makes it difficult to build lasting relationships.
The density of population synonymous with urban living, paradoxically, increases accessibility but reduces interaction. The ease of electronic communication lures one into believing that they are connected while diminishing the ability for person-to-person interaction.
For cultures that prize productivity and speed, Christian communities are called to model a different way: the slow work of presence, the patient cultivation of deep relationships.
The call is clear: in an age of isolation, the church’s most fundamental missional strategy must be a matter of embodied presence—not as a technique but as a faithful participation in Christ’s ongoing incarnational work on earth.
When believers live as present to one another and their communities as God has been present to them in Christ, they offer the world something it desperately needs but cannot manufacture: the experience of being truly known, genuinely loved, and never alone.
Jason Leong is the founder of Bettermind Sdn Bhd, an ESG advisory firm focused on the Social pillar, particularly workplace mental health.
1. Maese, Ellyn. “Almost a Quarter of the World Feels Lonely.” Gallup, October 24, 2023.
2. https://news.gallup.com/opinion/gallup/512618/almost-quarter-world-feels-lonely.aspx
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