Living as God’s Pilgrims in a Secular World: A Call to Radical Faith

By Dr. Tim Orr

As I walked the streets of London during my recent visit, a wave of realization struck me. The UK, once a hub of vibrant Christianity, now prominently, almost defiantly, wears its secularism. The towering cathedrals still stand, but they echo more with the past than with the fervor of present faith. It’s easy to feel disheartened by the pervasive indifference to God, yet in this secular wilderness, I also saw something freeing—clarity about what it means to live as a pilgrim in this world.

In stark contrast, Christianity still wields significant cultural influence back home in America. Churches are large and active, and faith often finds its way into public discourse. Yet, this very prominence can obscure a vital truth: we are not meant to settle here. The pilgrim identity, so central to biblical faith, is often drowned out by the temptations of cultural comfort and societal power, and my time in the UK helped me see more clearly the tension between being in the world and not of it, which Peter’s letter to the early Christians profoundly addresses.

The Pilgrim Identity: Chosen, Holy, and Sprinkled

In his first epistle, Peter begins with a description that turns the world upside down: “To God’s elect, exiles scattered throughout the provinces” (1 Peter 1:1). With these words, he defines Christians as both chosen and displaced, a people who belong to God yet live as strangers in the world. This dual identity is not a contradiction but a calling.

• Chosen by the Father: Being chosen by God is a source of comfort and purpose. It reminds us that our identity is not rooted in societal approval but in God’s eternal plan.
• Made holy by the Spirit: Holiness, or being set apart, is not just about moral purity but about reflecting God’s character in a world that often opposes Him.
• Sprinkled with the blood of Christ: This reference to the new covenant reminds us that we are redeemed, cleansed, and consecrated to live for God.

This identity frames our lives as a journey—not toward self-fulfillment but God’s kingdom.

The Pilgrim’s Journey: Living as Exiles

Peter’s use of terms like "exiles" and "strangers" recalls the experiences of God’s people throughout Scripture. Abraham, the father of faith, lived as a sojourner in the land of promise, owning nothing but a burial plot (Genesis 23:4). After their deliverance from Egypt, the Israelites wandered in the wilderness, dependent on God for daily provision. Even in exile, they were instructed to seek the welfare of the cities where they lived (Jeremiah 29:4–7).

Peter draws on this rich tradition to remind his readers—and us—that our lives are not meant to be static or rooted in the present world. We are "foreigners and exiles" (1 Peter 2:11), called to live with an eternal perspective.

Alienation and Hope

Living as pilgrims means embracing a certain kind of alienation. This alienation is almost tangible in the UK, where secularism is entrenched. Christians are a minority, their beliefs often met with skepticism or outright hostility. Yet, this marginalization clarifies the call to live differently. There is less temptation to blend in, and less pressure to conform to cultural Christianity because such a thing barely exists anymore.

In America, the challenge is different. Blending faith with politics, culture, and identity often muddies the waters. Christians can be tempted to anchor their hope in social influence or material success rather than Christ. The call to live as pilgrims is more challenging when the world seems accommodating, even affirming, of our faith.

Peter’s letter cuts through these distractions with a sharp reminder: “Set your hope on the grace to be brought to you when Jesus Christ is revealed at his coming” (1 Peter 1:13). Our hope is not in this world but in the world to come. This hope shapes how we endure suffering, relate to others, and view our possessions, ambitions, and even our very lives.

The Tension of Pilgrimage

What does it mean, practically, to live as a pilgrim? This question has troubled Christians for centuries. Do we flee the world, fight it, conform to it, or seek to transform it? Peter’s epistle offers a nuanced answer.

1. Living Holy Lives in the World
   Peter calls us to abstain from sinful desires and to live good lives among the pagans (1 Peter 2:11-12). Holiness is not withdrawal but engagement—showing the world a different way of living that reflects God’s kingdom.
2. Engaging with Grace and Truth
   Peter urges believers always to be prepared to answer their hope but to do so with gentleness and respect (1 Peter 3:15). As pilgrims, we are ambassadors of Christ, representing Him in how we speak, act, and relate to others.
3. Submitting to Authority While Remaining Free
   Peter’s instructions to submit to governing authorities (1 Peter 2:13-17) highlight the pilgrim’s paradox. We live under earthly rulers, but our ultimate allegiance is to God. This tension calls for discernment and courage, particularly when the demands of earthly kingdoms conflict with the values of God’s kingdom.
4. Enduring Suffering with Hope
   Peter’s audience faced persecution, yet he reminded them that their suffering was refining their faith (1 Peter 1:6-7). In a world that often opposes God’s people, suffering is not meaningless but transformative.

The Pilgrim Church: A Community of Hope

Peter’s vision is not for isolated individuals but for a community of pilgrims. The church is called to be a countercultural society, a “royal priesthood,” and a “holy nation” (1 Peter 2:9). This communal identity is both a refuge and a witness.

In the UK, where the church often feels like a remnant, the sense of community among believers is somewhat better. They understand the necessity of relying on one another, of bearing each other’s burdens as they navigate an increasingly hostile culture. In America, where Christianity is still mainstream in many regions, the sense of being a distinct community can sometimes be lost. Yet the call remains: to live as a people set apart, united by faith, hope, and love.

What Difference Does It Make?

Peter’s letter challenges us to see our lives through the lens of eternity. As pilgrims, we are:

• Anchored in Hope: Our ultimate destination is the city of God, and this hope sustains us through trials.
• Freed from Idolatry: Recognizing that this world is not our home frees us from the idolatry of materialism, nationalism, and cultural conformity.
• Empowered for Witness: Our distinctiveness as God’s people is not meant to isolate us but to draw others to Christ.

A Final Reflection

As I left the UK, I carried a renewed sense of what it means to live as a pilgrim. The secularism I witnessed was sobering but also sharpened my focus on the eternal. Though small and marginalized, the church shines brightly in the darkness, a testament to the power of living as strangers and exiles in this world.

May we, whether in the UK, America, or anywhere else, embrace our identity as God’s chosen people, scattered but not lost, exiles with a homeland yet to come. Let us live with the courage, hope, and holiness that mark us as citizens of heaven, journeying toward the city of God while shining His light in the world.

Reference

Clowney, E. P. (1988). The message of 1 Peter: The way of the cross. InterVarsity Press.

Tim Orr is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, Imperial College London, the University of Tehran, Islamic College London, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.