Notes on the Emerging Church
I. Postmodernism and the failure of "Orthodoxy"
Short form - with the rise of Postmodern thought, people began to question a-priori views of knowledge and values in favor of a worldview that views knowledge as a construct of human society, achieved through a pragmatic consensus. The idea of philosophical and theological "laws" gradually began to be replaced with a concept of "certitude," where you are "certain" that something is what you say it is, but you cannot "know" it in any real sense. Truth, in this worldview, can be looked upon as something that exists, but is too complex a concept to truly understand. If this is the case, there can be no "proper belief," because no one is capable of knowing that their views of God are superior to anyone else's. Instead, there are a series of consensual beliefs that are held in common by various groups and/or traditions. Another good way to put things is that there is no "Emergent Theology" in any official sense, but there are some commonly accepted ways of struggling with theological questions.
Deconstruction - While some view this as "completely tearing down," and thus throwing out the good with the bad, others view this as looking at Christianity as a very large onion and "peeling" back certain layers to get at the parts that still work. Generally, Emergent folk have a tendency to look to their heritage as a way to find meaning and purpose, as well as a way to interpret faith to a new generation, and this requires discarding artifacts that no longer help with this process.
Construction - The other side of deconstruction. Constructive thought is one that seeks to build new structures and thoughts that better accomplish the things that Christianity traditionally tries to do. A constructivist is more likely to look outside his or her own heritage to find things in other worldviews that might inform the current needs or more effectively enhance the creation of meaning and mission.
The primacy of experience over proposition - The modernist worldview tends to be one that draws "Truth" from adherence to propositions and appropriate "laws and theories" while distrusting such "subjective" constructs as metaphor, aphorism, and other vehicles through which one conveys experiential knowledge. Aside from an empiricist conceit that assumes that information can be transmitted in a vacuum that keeps it totally separate from the biases and presence of the observer, modernism tends to insist on the concept of "fact," which is taken taken from the Latin word facere, and conveys the meaning that reality is something to be "comprehended" by "fencing off" ever smaller bits of it. (Thank Parker Palmer for that insight) A postmodern view tends to operate out of a more "connected" sense of knowing, where all the "bits" are fundamentally interconnected and cannot be "fenced off." Experience, with all the "logical messiness" that accompanies it, is the best way to get at a reality that is beyond our grasp, and "reality" as any individual knows it, is largely driven by the experience of living in the world, sharing perspectives, drawing conclusions, making choices, and allowing uncertainty to exist as an essential part of life. There's a lot more to this, but in terms of the church, this means that Emerging believers put more stock in their experience of faith as "relationship" and much less into a faith as a set of propositions about God and people. Where Christianity gradually evolved into a more fixed, creedal faith, whether those creeds are explicit or not, Pre (or Post) Christian believers have a tendency to focus more on faith as a journey of discovery and meaning-making. They are usually not "moral relativists" as some Christians would charge, so much as "moral choosers."
II. Theological innovation (or rediscovery)
Short form - One of the overriding themes in Emergent literature is the idea that the first century church was in a situation that much more approximates our own than did the churches of later centuries. This has led to a strong emphasis on recovering first century practices, theological debates, literature, and other things.
Focus on apostolic faith - The days of the "church fathers" saw the rise of a church that stood in opposition to a very pagan culture as "one option among many." This led to a variety of innovations and accommodations that may well be valuable to meet today's challenges, since faith in Christ seems to have reverted to the status that it held in those early days. Missions take on a more assertive posture in this worldview, since gatherings of believers are considered to be constantly, "on mission," rather than participating in missions as an institutional imperative.
Immanent Reign of God - Closely tied to apostolic faith is the idea that salvation is something that has come upon people in the here and now, rather than solely a promise to be realized in the afterlife. (See McLaren's The Secret Message of Jesus) As a result, we are called upon to make a difference in people's lives today, and offer them the chance to positively change their lives and the lives of others, today. This downplays the idea of a "salvific moment" in favor of "the day I responded to God's invitation to turn my life around." It also emphasizes the role of the faith community in helping people "work out their own salvation with fear and trembling," and in raising new generations of believers as part of an ongoing community of faith, rather than as inherently sinful people who will someday need to face a reckoning (see Bushnell or Sparkman).
"Authenticity and Meaning Making" as core values - Given that postmoderns view the concept of a knowable "Truth" as suspect, the real quest for theology in this era is to assist people in discovering a sense of "authenticity" in their relationship with God and others. How we be true to our more significant relationships while searching for a glimpse of the "ultimate?" By the same token, how do we together make sense out of the world around us, bearing in mind that we are all fellow travelers on this journey to find our "authentic selves?" And how does our heritage of belief inform both of these processes, and where do we need to go past that heritage in order to make further progress?
Revisionist view of scriptures - While the Christian scriptures are a critical source, postmoderns are quick to point out that much of the "witness" of the text is merely tradition about what it says, rather than a wooden following. Even the most ardent biblical inerrantist might pause, for instance, at reinstituting slavery or witch burnings. Since this seems to be the case, why not get past proof-texting or "higher-criticism" and look at the ways through which the church has chosen and interpreted their scriptures? Assuming that anything can be learned by this, at where is the current believer challenged to make new choices about this tradition and/or confront old ones? What can the context of the scriptures' production tell us about that tradition of interpretation? What have we conveniently set-aside as we created a "commonly accepted" text, and should that be put back on the table now that times have changed? What is the implicit and null curriculum in our choice of "divine" texts?
Acceptance of other voices in tradition - Emergent believers sometimes feel that even a cursory examination of the major world religions reveals a lot of similarities between them, and there are many texts and persons in other traditions that might, therefore, inform our own. Given that there might be a common "core" set of beliefs that most humans hold in common, what constitutes that set? As we look at brain-based psychological theories, we get a sense that humans instinctively grasp certain concepts as they mature. Is faith one of those things that is instinctual to our species, and, if so, what does that tell us about our search for meaning?
Acceptance of pluralism - A postmodern worldview accepts that we all construct our beliefs from a variety of sources, through a variety of choices. Given that this is so, it is easy to allow others to make different choices from us without belittling those choices or feeling threatened by them. By the same token, this also makes it easier to share our own faith, sense it is no less valid than another's. If there is no such thing as "orthodoxy" anymore, there is a substantial bit of room for variations, including some which are more syncretic than Christians have previously found comfortable.
Progressivism as a value - Emergent congregations tend to have a strong sense of being "on mission," which leads to a more pragmatic approach to what is and is not acceptable practice. As a result, rather than feeling threatened by new techniques, ideas, or demographics, Emergents tend to openly embrace the new and to make a sense of "openness to God's leading" a core value, rather than close ranks, insist on "standards of orthodoxy," and disassociate with people who do not share their perspective. There has been a "polar shift" from the old "conservative - liberal" fights that mostly occur within denominations to tensions between cooperative, forward-looking people who may not necessarily agree on some points and people who are threatened by differing viewpoints, whether from the left or right, and insistent on "orthodoxy" as they or the authority figure of their choice define it.
III. Practical innovation
Short form - Just as in the first century, Emergents see their world as a vast pagan marketplace where they are called to reach others with the Gospel. With the decline in "orthodoxy" comes a decline in the sense that there has to be a "proper" way to do this. A large number of unchurched or dechurched people cannot respond to Christian claims or methods, so everything is back on the table. Christianity has lost its sense of "mystery" as it has increasingly become a part of culture so new approaches are needed. (Tom Bandy - "The Apostle Paul couldn't reach out to the Macedonians by carrying a church organ on his back and neither can you!")
Rediscovery of faith practices - Many Christian practices have come and gone over the past 2000 years. Many of those are totally unknown to people are otherwise "experienced" Christians, and others are like "extinct" behaviors (see Skinner) that mean little or nothing anymore. Emergents concern themselves with appropriating the best practices from their heritage (or that of others) and reintroducing them to people who forgot them or have never discovered them. Some examples: Taze worship; Lectio Divina; Meditation; Confession; monasticism.
Alternative congregational forms - Rather than forming a congregation and inviting individuals to identify with it, Emergents are more comfortable reaching out to a microculture and letting the people who show up define the shape of a congregational life, if any, that best fits their needs. The standard "church with a steeple" is rapidly fading in favor of coffee houses, "theology on tap," satellite Bible studies, arts communities, and other models.
Thematic worship experiences - Emergent worship takes a vast array of forms, but in general, it focuses more on worship as "creating an experience of worship" than a more formal meeting where certain prescribed activities will occur as a part of transmitting the church's or denominations "message." Rather than focusing on a consistent worship experience, where things happen exactly the same way every week, Emergents are more likely to enjoy a fresh experience that arises from the community and is created by any approach necessary. (More Tom Bandy - "The only thing that matters is the Gospel. Everything else is just tactics.")
Apostolic approach to missions - Again, Emergents look at the secularization of Christianity as part of the means through which Christians have "lost" the initial message of the Gospel. We live in a post-"Christian" world that is every bit as pagan as the "pre-Christian" world and needs the same kind of fervor for helping "lost" people find their way into God's realm. Toward that end, every believer has a duty to share their faith through whatever means, and everyone is supposed to be actively involved in working to change the world for the better as a means of helping bring about the "reign" of God in the physical world. Emergents tend to focus on intentional, effective, hands-on experiences of missions as a basic tenet of faith, rather than as one of many things believers do (if they get around to it).
Alternative approaches to resourcing and cooperation - In essence, Emergents do whatever it takes to promote their mission with whoever will work with them in whatever way is most effective. This includes things like Open source community (see the Emergent C newsletter for 1/25/07), where many people contribute resources and share them freely, rather than copyrighting and selling resources through a publisher or denomination; blurry denominationalism, where terms like "Baptist" or "Presbyterian" are more indicative of the way a congregation is organized than how it affiliates or with whom; and increasing use of parachurch (World Vision,Volunteers of America, etc.) or secular (Boys and Girls Clubs, Rotary, etc.) resources that help the congregation achieve its mission.
IV. Some figures and literature (No "official" corpus for this movement - mostly a matter of preference)
Brian McLaren (Generous Orthodoxy, Adventures in Missing the Point, The Secret Message of Jesus.....)
Donald Miller (Blue Like Jazz, Searching for God Knows What....)
Rob Bell
Dan Kimball
Thomas Bandy (Mission Mover, Talisman.....)
Reggie McNeal
Short form - with the rise of Postmodern thought, people began to question a-priori views of knowledge and values in favor of a worldview that views knowledge as a construct of human society, achieved through a pragmatic consensus. The idea of philosophical and theological "laws" gradually began to be replaced with a concept of "certitude," where you are "certain" that something is what you say it is, but you cannot "know" it in any real sense. Truth, in this worldview, can be looked upon as something that exists, but is too complex a concept to truly understand. If this is the case, there can be no "proper belief," because no one is capable of knowing that their views of God are superior to anyone else's. Instead, there are a series of consensual beliefs that are held in common by various groups and/or traditions. Another good way to put things is that there is no "Emergent Theology" in any official sense, but there are some commonly accepted ways of struggling with theological questions.
Deconstruction - While some view this as "completely tearing down," and thus throwing out the good with the bad, others view this as looking at Christianity as a very large onion and "peeling" back certain layers to get at the parts that still work. Generally, Emergent folk have a tendency to look to their heritage as a way to find meaning and purpose, as well as a way to interpret faith to a new generation, and this requires discarding artifacts that no longer help with this process.
Construction - The other side of deconstruction. Constructive thought is one that seeks to build new structures and thoughts that better accomplish the things that Christianity traditionally tries to do. A constructivist is more likely to look outside his or her own heritage to find things in other worldviews that might inform the current needs or more effectively enhance the creation of meaning and mission.
The primacy of experience over proposition - The modernist worldview tends to be one that draws "Truth" from adherence to propositions and appropriate "laws and theories" while distrusting such "subjective" constructs as metaphor, aphorism, and other vehicles through which one conveys experiential knowledge. Aside from an empiricist conceit that assumes that information can be transmitted in a vacuum that keeps it totally separate from the biases and presence of the observer, modernism tends to insist on the concept of "fact," which is taken taken from the Latin word facere, and conveys the meaning that reality is something to be "comprehended" by "fencing off" ever smaller bits of it. (Thank Parker Palmer for that insight) A postmodern view tends to operate out of a more "connected" sense of knowing, where all the "bits" are fundamentally interconnected and cannot be "fenced off." Experience, with all the "logical messiness" that accompanies it, is the best way to get at a reality that is beyond our grasp, and "reality" as any individual knows it, is largely driven by the experience of living in the world, sharing perspectives, drawing conclusions, making choices, and allowing uncertainty to exist as an essential part of life. There's a lot more to this, but in terms of the church, this means that Emerging believers put more stock in their experience of faith as "relationship" and much less into a faith as a set of propositions about God and people. Where Christianity gradually evolved into a more fixed, creedal faith, whether those creeds are explicit or not, Pre (or Post) Christian believers have a tendency to focus more on faith as a journey of discovery and meaning-making. They are usually not "moral relativists" as some Christians would charge, so much as "moral choosers."
II. Theological innovation (or rediscovery)
Short form - One of the overriding themes in Emergent literature is the idea that the first century church was in a situation that much more approximates our own than did the churches of later centuries. This has led to a strong emphasis on recovering first century practices, theological debates, literature, and other things.
Focus on apostolic faith - The days of the "church fathers" saw the rise of a church that stood in opposition to a very pagan culture as "one option among many." This led to a variety of innovations and accommodations that may well be valuable to meet today's challenges, since faith in Christ seems to have reverted to the status that it held in those early days. Missions take on a more assertive posture in this worldview, since gatherings of believers are considered to be constantly, "on mission," rather than participating in missions as an institutional imperative.
Immanent Reign of God - Closely tied to apostolic faith is the idea that salvation is something that has come upon people in the here and now, rather than solely a promise to be realized in the afterlife. (See McLaren's The Secret Message of Jesus) As a result, we are called upon to make a difference in people's lives today, and offer them the chance to positively change their lives and the lives of others, today. This downplays the idea of a "salvific moment" in favor of "the day I responded to God's invitation to turn my life around." It also emphasizes the role of the faith community in helping people "work out their own salvation with fear and trembling," and in raising new generations of believers as part of an ongoing community of faith, rather than as inherently sinful people who will someday need to face a reckoning (see Bushnell or Sparkman).
"Authenticity and Meaning Making" as core values - Given that postmoderns view the concept of a knowable "Truth" as suspect, the real quest for theology in this era is to assist people in discovering a sense of "authenticity" in their relationship with God and others. How we be true to our more significant relationships while searching for a glimpse of the "ultimate?" By the same token, how do we together make sense out of the world around us, bearing in mind that we are all fellow travelers on this journey to find our "authentic selves?" And how does our heritage of belief inform both of these processes, and where do we need to go past that heritage in order to make further progress?
Revisionist view of scriptures - While the Christian scriptures are a critical source, postmoderns are quick to point out that much of the "witness" of the text is merely tradition about what it says, rather than a wooden following. Even the most ardent biblical inerrantist might pause, for instance, at reinstituting slavery or witch burnings. Since this seems to be the case, why not get past proof-texting or "higher-criticism" and look at the ways through which the church has chosen and interpreted their scriptures? Assuming that anything can be learned by this, at where is the current believer challenged to make new choices about this tradition and/or confront old ones? What can the context of the scriptures' production tell us about that tradition of interpretation? What have we conveniently set-aside as we created a "commonly accepted" text, and should that be put back on the table now that times have changed? What is the implicit and null curriculum in our choice of "divine" texts?
Acceptance of other voices in tradition - Emergent believers sometimes feel that even a cursory examination of the major world religions reveals a lot of similarities between them, and there are many texts and persons in other traditions that might, therefore, inform our own. Given that there might be a common "core" set of beliefs that most humans hold in common, what constitutes that set? As we look at brain-based psychological theories, we get a sense that humans instinctively grasp certain concepts as they mature. Is faith one of those things that is instinctual to our species, and, if so, what does that tell us about our search for meaning?
Acceptance of pluralism - A postmodern worldview accepts that we all construct our beliefs from a variety of sources, through a variety of choices. Given that this is so, it is easy to allow others to make different choices from us without belittling those choices or feeling threatened by them. By the same token, this also makes it easier to share our own faith, sense it is no less valid than another's. If there is no such thing as "orthodoxy" anymore, there is a substantial bit of room for variations, including some which are more syncretic than Christians have previously found comfortable.
Progressivism as a value - Emergent congregations tend to have a strong sense of being "on mission," which leads to a more pragmatic approach to what is and is not acceptable practice. As a result, rather than feeling threatened by new techniques, ideas, or demographics, Emergents tend to openly embrace the new and to make a sense of "openness to God's leading" a core value, rather than close ranks, insist on "standards of orthodoxy," and disassociate with people who do not share their perspective. There has been a "polar shift" from the old "conservative - liberal" fights that mostly occur within denominations to tensions between cooperative, forward-looking people who may not necessarily agree on some points and people who are threatened by differing viewpoints, whether from the left or right, and insistent on "orthodoxy" as they or the authority figure of their choice define it.
III. Practical innovation
Short form - Just as in the first century, Emergents see their world as a vast pagan marketplace where they are called to reach others with the Gospel. With the decline in "orthodoxy" comes a decline in the sense that there has to be a "proper" way to do this. A large number of unchurched or dechurched people cannot respond to Christian claims or methods, so everything is back on the table. Christianity has lost its sense of "mystery" as it has increasingly become a part of culture so new approaches are needed. (Tom Bandy - "The Apostle Paul couldn't reach out to the Macedonians by carrying a church organ on his back and neither can you!")
Rediscovery of faith practices - Many Christian practices have come and gone over the past 2000 years. Many of those are totally unknown to people are otherwise "experienced" Christians, and others are like "extinct" behaviors (see Skinner) that mean little or nothing anymore. Emergents concern themselves with appropriating the best practices from their heritage (or that of others) and reintroducing them to people who forgot them or have never discovered them. Some examples: Taze worship; Lectio Divina; Meditation; Confession; monasticism.
Alternative congregational forms - Rather than forming a congregation and inviting individuals to identify with it, Emergents are more comfortable reaching out to a microculture and letting the people who show up define the shape of a congregational life, if any, that best fits their needs. The standard "church with a steeple" is rapidly fading in favor of coffee houses, "theology on tap," satellite Bible studies, arts communities, and other models.
Thematic worship experiences - Emergent worship takes a vast array of forms, but in general, it focuses more on worship as "creating an experience of worship" than a more formal meeting where certain prescribed activities will occur as a part of transmitting the church's or denominations "message." Rather than focusing on a consistent worship experience, where things happen exactly the same way every week, Emergents are more likely to enjoy a fresh experience that arises from the community and is created by any approach necessary. (More Tom Bandy - "The only thing that matters is the Gospel. Everything else is just tactics.")
Apostolic approach to missions - Again, Emergents look at the secularization of Christianity as part of the means through which Christians have "lost" the initial message of the Gospel. We live in a post-"Christian" world that is every bit as pagan as the "pre-Christian" world and needs the same kind of fervor for helping "lost" people find their way into God's realm. Toward that end, every believer has a duty to share their faith through whatever means, and everyone is supposed to be actively involved in working to change the world for the better as a means of helping bring about the "reign" of God in the physical world. Emergents tend to focus on intentional, effective, hands-on experiences of missions as a basic tenet of faith, rather than as one of many things believers do (if they get around to it).
Alternative approaches to resourcing and cooperation - In essence, Emergents do whatever it takes to promote their mission with whoever will work with them in whatever way is most effective. This includes things like Open source community (see the Emergent C newsletter for 1/25/07), where many people contribute resources and share them freely, rather than copyrighting and selling resources through a publisher or denomination; blurry denominationalism, where terms like "Baptist" or "Presbyterian" are more indicative of the way a congregation is organized than how it affiliates or with whom; and increasing use of parachurch (World Vision,Volunteers of America, etc.) or secular (Boys and Girls Clubs, Rotary, etc.) resources that help the congregation achieve its mission.
IV. Some figures and literature (No "official" corpus for this movement - mostly a matter of preference)
Brian McLaren (Generous Orthodoxy, Adventures in Missing the Point, The Secret Message of Jesus.....)
Donald Miller (Blue Like Jazz, Searching for God Knows What....)
Rob Bell
Dan Kimball
Thomas Bandy (Mission Mover, Talisman.....)
Reggie McNeal
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