lifeasmission
exploring the mystery of life and mission as one and the same
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Archive of "postmodernity" Category
An Interview with N.T. Wright
The guys over at Homebrewed Christianity recently posted an interview they did with N.T. Wright. The interview was full of some really great sound bytes that I went ahead and divvied up to make your life easier
You can listen to or download the interview in its entirety here.
On being a bishop.
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On the unfortunate split between church and academy.
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On returning to fulltime academic work.
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On Bart Ehrman.
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On Marcus Borg & John Dominic Crossan.
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On Jurgen Moltmann.
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On E.P. Sanders.
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On Karl Barth.
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On Stanley Hauerwas.
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On his most recent book, After You Believe: Why Christian Character Matters and why he chose to write about eschatology before ethics.
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On the difference between Aristotelian virtue and Christian virtue.
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On the role of character and virtue in other religions.
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On cultural virtue.
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On the renewing of our minds when they have become largely detached from the rest of who we are.
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On Christianity Post-Postmodernity.
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On the after-after life.
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What NT Wright is reading, thinking, and planning for his “big book on Paul” as the next in his Christian Origins series.
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What we can expect from NT Wright in his new role.
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Reviewing Deep Church by Jim Belcher
Jim Belcher, the author of Deep Church: A Third Way Beyond Emerging and Traditional, and I have much in common.
We both did masters degrees at Fuller Theological Seminary.
We both have a heart for church planting.
I teach a class on the Emerging Church based on the intensive that he references in his book. (35)
We get frustrated when people talk past one another, defaulting to caricatured stereotypes rather than embracing a posture of openness.
And we both value looking for a “third way” to approach dichotomistic thinking.
He is right when he says,
It seems that every time someone criticizes the emerging church, they pick the worst-case scenario or the most extreme statements. (49)
He is also correct in noting,
It seems the emerging church, for rhetorical purposes, uses sweeping generalizations about the traditional church that are unfair. (76)
The larger Body of Christ would indeed be served well by discourse that is deeper, more specific, and marked by a sense of humble openness. Belcher’s chapters on Deep: Truth, Evangelism, Gospel, Worship, Preaching, Ecclesiology, and Culture, are essentially his attempts to facilitate just that – a worthwhile enterprise in my opinion.
While Belcher’s book is truly helpful in this regard, I’m not sure he really hits the mark in terms of articulating a true “third way” as a means of engaging these topics. Very often, his conclusions in these chapters are a combination of a chastened version of the EC position he articulates and an expanded version of the traditional position he articulates (usually w/ reference to Tim Keller and his church!). I suppose this is a kind of “third way,” maybe even precisely the one Belcher desires, but I’m not certain it’s the most helpful kind of third way for the Church to pursue.
The mistake, I believe, comes in the assumption that one can simply pit the positions of the EC against the positions of the traditional church. The main problem here is that many in the EC camp are themselves trying to articulate and maneuver a “third way” between the modern categories of conservatism and liberalism, a feature that Belcher seems to either overlook or discount w/o comment. An indication of this is his quick dismissal of the Anabaptist tradition from which many in the EC draw as one which is able to circumvent many of the dichotomies addressed in this book on account of its fundamentally, Christendom-rejecting, stance. Belcher never seems to ask, “How might people in the EC camp already be searching for a third way in response to classic approaches to these issues?,” but assumes that their positions are simply reactions against the positions of traditional churches.
Belcher sets himself on this course in stating,
We need to define it [the emerging church] as a movement, particularly its theology. The best way to do this is to look at what the emerging church movement is against – the things they are protesting and the rasons why they are calling for change. (38)
For the life of me, I can’t grasp why someone would want to define a movement by what they are against (even it it is a protest movement) rather than what they are for. We certainly regard what the classic reformers were for as far more more important than what they were against! But more than this, Belcher fails to identify missiology as a core motif for the EC. For many, if not most, in the global EC movement, it is an attempt to participate with God and God’s mission in the world that is reshaping how they understand the sorts of topics that Belcher raises in his book, not vice versa.
These criticisms notwithstanding, I am glad that Jim wrote this book and don’t doubt for a second that it has an will continue to help many.
**Jim has recently decided to resign from his position as lead pastor at Redeemer Presbyterian Church in Newport Beach, CA. You can read a letter he wrote to the congregation regarding this transition here and some additional discussion about this sort of trend here.
What is the Emergent Church?
Last night Amy and I joined a friend for a presentation at Harvest Bible Chapel on the topic of, “What is the Emergent Church?”1 as part of an ongoing apologetics series they are doing.
As someone who gets to teach the course, The Emerging Church in the 21st Century, once a year, I was looking forward to attending and seeing what was said and discussed; especially considering the speaker for the evening was Dr. David Finkbeiner, a professor at Moody Bible Institute.I mean, if you want to get a balanced understanding of what the “Emergent Church” is all about, who better to ask than a professor of systematic theology at a school that officially, “does not endorse the emerging/emergent church” right?!
Harvest would have done well (though from what I could tell – would never so much as have considered it) to have invited at least one person who could have spoken as an insider to the EC discussion.
It was clear from the get-go that the tenor of the evening was going to be critical, bordering on condemnatory. And this, even after Dr. Finkbeiner admitted that there is no simple way to define the EC as a whole.
Dr. Finkbeiner’s focus for the evening was theological method. His premise was that what undergirds the “Emergent Church” movement is a post-conservative theological method. His aim was to critique this theological method overagainst a more traditional conservative evangelical one.
Essentially, here’s what that meant…
1) Post-Conservatives err in their non-foundationalist approach to epistemoplogy which takes things like history, context, and culture seriously, where as conservatives rightfully embrace Scripture as the objective and sole foundation to all knowledge.
2) Post-Conservatives err in asserting that absolute truth, while real, may often times be beyond our ability to fully grasp. Conservatives rightfully assert not only the reality of absolute truth, but affirm our ability to, “with a little hard work,” objectively know it.
3) Post-conservatives err in not championing the inerrancy of Scripture. Conservatives rightly hinge all their hopes on Scripture having been verbally and inerrantly inspired.
So, here we have a guy who is doing a masterful job of towing the line of modern conservative evangelicalism, lambasting those who dare to think, “There might be some stuff we’re missing here.”
As I listened to him describe some of the perspectives and viewpoints of post-conservative evangelicals I found it hard to believe that he wasn’t converting himself!
He quickly and coyly dismissed a broad range of the most helpful aspects of post-conservative theology…
– The idea that we need one another in the pursuit of truth because all of our perspectives are bound by a host of factors
– The notion that theology loses its character when not born out of an embodied witness
– The view that the authority of Scripture lies not primarily in its abstract character, but in its function in the life of the Church
– The insight that biblical propositional truth derives its meaning and significance from the narratives in which they’re embedded
– That post-conservative theology is, at its core, a prophetic call to revisit some of our modernistic assumptions
In each and every instance, the speaker noted that these are the hallmarks of post-conservative theology and then attempted to show why they ought to be rejected.
OK, so that was the presentation and as enlightening as it was, the Q & A time was even better. I quote.
“Is Willowcreek an Emergent Church? I heard they sell Brian McLaren books.”2
“Is the Emergent Church a cult?”
“I’ve heard that Urbana and InterVarsity are becoming more Emergent. Should I keep my kids away from those groups?”
I actually had the opportunity to ask the last question of the evening…
With a little trepidation, but in the spirit of full disclosure, I teach a course on the Emerging Church at the seminary level and I need to say that I think there have been some pretty unfair characterizations of the movement here tonight. I was hoping that before we go you might offer a positive comment about the role the EC has had in the recovery of the importance of the Missio Dei or incarnational approaches to ecclesiology.
Dr. Finkbeiner commented that, “Yes, there has been some focus in those areas, but they still are wrong in how they do theology.” So, no, he didn’t have one positive thing to say the entire evening about the EC.
Left completely aside from the discussion of the evening was the historical evolution of the EC movement, its place in the scope of the collapse of Christendom, and the most relevant bit of information given the scope of the talk, namely, that theological method simply isn’t at the center for 90% of the people who are in any way affiliated with the movement. For the vast majority, what is central is joining God in his mission in the world and finding ways to make the church, not culturally relevant (as too many assume), but incarnationally faithful in the pattern of Jesus.
Between the tenor of the presentation and the questions and comments of the audience, it’s little wonder that conservative evangelicals are so often characterized by fear and close-mindedness. There are many in the EC community who are trying to carve out a way of being the church and doing theology that doesn’t fell prey to these charges. I was really hoping to come away pleasantly surprised by the event. Sadly, I didn’t.
Toward A Missional Vision of Theological Education: Contextual Training
Previous posts in this Series:
Preliminary Thoughts | The Root of the Problem | The Fruit of the Problem | New Soil | Community Rootedness | Character Formation | Conviction Shaping
I have tried to make a case that a missional vision of theological education is one rooted in community that emphasizes the formation of Christan character marked by Kingdom convictions. I would further suggest that a missional vision of theological education will seek to train leaders contextually.
This is missiology 101. Urban ministry is different than suburban. Ministry amongst the poor is different than ministry amongst the affluent. Ministry with adolescents is different than ministry with senior citizens. Traditional theological education, however, is not equipped to train people with these nuances in mind. The dominant expression of theological education within Christendom has been training at geographically specific institutions. These schools of course bring their own context to bear on the training they are doing, but are necessarily limited by that same feature. Geography isn’t the only problem, the very model of education employed in the seminary environment distances, if not outright separates, theological education from contextual factors. Some schools have begun trying to correct this problem through online education, allowing students to continue serving in their present context while doing intensive biblical & theological study. As I said here, these innovations within the current system of theological education are helpful, but they aren’t aimed at the other aspects of missional theological education that I have already covered. So, the question before us is,Within a missional vision of theological education, how will contextual leadership development take place?
I can think of at least three aspects of a beginning answer to that question.
1) Networks
Church networks are the missional answer to the decay of denominations. For good or for bad, denominations are crumbling. In an era of post’s (post-modernity, post-Christendom, etc.) you can add to the list post-denominationalism. Springing up in their place are inter-denominational networks of churches. In my opinion, the best of these are striving to make a shared vision of missional living more central than individual points of doctrine. Besides always being rooted in a particular context, the realities of globalization and pluralism mean that no one congregation has the capacity to train leaders for the church of the future by itself. It must look outside. If leaders are to be identified by local communities and if these same communities are to take primary responsibility for their holistic formation and contextual training, then meaningful involvement in a healthy network of missional churches through the sharing of resources and common ministry is a big part of how we accomplish the contextual training of leaders.
2) Apprenticeship
The most valuable resources to the spiritual formation & training of leaders are men and women who offer years of faithful service within a given context. Reading, writing, and peer discussion all have a vital place in the formation of missional church leaders, but all of these dimensions gain their final value in terms of their practical implications in a given context. Seasoned leaders are invaluable in helping to achieve this goal. Cultivating missional church leaders who have the skills necessary to help a body of people understand the gospel and its implications in contextually appropriate ways calls for a mentor-apprentice(s) dimension to any process of theological education.
3) Civic Engagement
Civic engagement needs to increasingly become a hallmark of both missional church ministry and leadership formation. Immersion has long been a defining mark of truly cross-cultural ministry. Therefore, those churches who embrace the West as a mission field should immediately resonate with the idea that the best way to become incarnationally faithful is to immerse themselves in their context. The reason for this is at least 2-fold 1) To discover where and how God is already at work. 2) To discern what incarnationally faithful witness to the gospel will mean and look like.
If it’s not already obvious, this aspect of a missional vision of theological education is tied directly to the centrality of the Missio Dei for a missional ecclesiology. A big part of what makes missional churches missional is their abdication of attractional approaches to church and ministry in favor of incarnational ones. All that Jesus said and did was said and done in light of the people he was speaking to and the place he was speaking in. In both ministry and leadership formation, we do well to follow this pattern of contextual wisdom.
What has your experience with contextual leadership training been? Do you see other ways to accomplish this goal in or outside of traditional models of theological education?
In my next post, I hope to round things off with some thoughts on cultural pioneering as a final mark of a missional vision of theological education.
Believing the Right Way
As I have mentioned before in a post on “What is Missional?,” Western Christians are bifurcated into two main groups – those who emphasize believing the right things (classic conservatives) and those who emphasize living the right way (classic liberals). Thankfully, there are people like Pete Rollins who desires to help people embrace not a middle-ground, but an altogether alternative paradigm, believing the right way, illustrated in this blog post of his from this past January.Without equivocation or hesitation I fully and completely admit that I deny the resurrection of Christ. This is something that anyone who knows me could tell you, and I am not afraid to say it publicly, no matter what some people may think…
I deny the resurrection of Christ every time I do not serve at the feet of the oppressed, each day that I turn my back on the poor; I deny the resurrection of Christ when I close my ears to the cries of the downtrodden and lend my support to an unjust and corrupt system.
However there are moments when I affirm that resurrection, few and far between as they are. I affirm it when I stand up for those who are forced to live on their knees, when I speak for those who have had their tongues torn out, when I cry for those who have no more tears left to shed.
His perspective shows both the short comings of language and the shallowness of the things we typically consider most important. This is indeed the sort of belief that I think the Bible calls us to.
Why do you call me, ‘Lord, Lord,’ and do not do what I say? I will show you what he is like who comes to me and hears my words and puts them into practice. He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete. (Lk. 6:46-49)
Some years ago, discussions and arguments regarding the inerrancy, infallability, inwhatever of Scripture ceased to be all that meaningful to me. It’s difficult to see this as an incredibly meaningful debate to Jesus. On the other hand, it’s easy for me to imagine God caring deeply about the extent to which we are seeking to bring our lives into harmony with the reality held out to us in the Bible.
I wonder who truly has the “higher” view of Scripture – the one who contends for its inerrancy or the one who demonstrates its truthfulness by the way they live?
If you’re really into this sort of discussion, feel free to have a glance at a paper I wrote on the topic of the opportunity afforded the Christian faith by the cultural turn toward Postmodernity here.
Equippers as Environmentalists
My friend JR (great name right?!) Woodward has recently finished up a series of blog posts on “Equippers as Environmentalists: Re-Imagining Leadership in Today’s Western Church.” I have been following it all along and sharing each post thought my shared feeds so I hope other have been catching it. In case you haven’t, he has provided a summary post with an outline of each individual post.His thesis is that
…if the church is to faithfully rebirth herself in the Western context and cultivate a fruitful missional ethos, she must awaken the five equippers to live as environmentalists instead of master programmers.
As one vitally concerned about the state and future of the Western church as we experience the move from Modernity to Postmodernity and Christendom to Post-Christendom, I am despearte for us to embrace this season of cultural transition as an opportunity to reconsider and rediscover the nature of the church, which is precisely what JR sets out to do. Leadership, of course, is a major piece of that puzzle and JR has some great stuff to say on the topic. Hope you’ll head over there and give it a read. He is also planning on posting it in pdf form soon in his writings page.
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