On meeting the Subversives During an Emerge-ncy: LeRon Shults Writes About Why The Emergent Church Should Not Have a Doctrinal Statement

Doctrinal Statement(?)
From Tony Jones, National Coordinator, Emergent-U.S.

Yes, we have been inundated with requests for our statement of faith in Emergent, but some of us had an inclination that to formulate something would take us down a road that we don't want to trod. So, imagine our joy when a leading theologian joined our ranks and said that such a statement would be disastrous. That's what happened when we started talking to LeRon Shults, late of Bethel Seminary and now heading off to a university post in Norway. LeRon is the author of many books, all of which you should read, and now the author a piece to guide us regarding statements of faith and doctrine. Read on...

From LeRon Shults:

The coordinators of Emergent have often been asked (usually by their critics) to proffer a doctrinal statement that lays out clearly what they believe. I am merely a participant in the conversation who delights in the ongoing reformation that occurs as we bring the Gospel into engagement with culture in ever new ways. But I have been asked to respond to this ongoing demand for clarity and closure. I believe there are several reasons why Emergent should not have a "statement of faith" to which its members are asked (or required) to subscribe. Such a move would be unnecessary, inappropriate and disastrous.

Why is such a move unnecessary? Jesus did not have a "statement of faith." He called others into faithful relation to God through life in the Spirit. As with the prophets of the Hebrew Bible, he was not concerned primarily with whether individuals gave cognitive assent to abstract propositions but with calling persons into trustworthy community through embodied and concrete acts of faithfulness. The writers of the New Testament were not obsessed with finding a final set of propositions the assent to which marks off true believers. Paul, Luke and John all talked much more about the mission to which we should commit ourselves than they did about the propositions to which we should assent. The very idea of a "statement of faith" is mired in modernist assumptions and driven by modernist anxieties – and this brings us to the next point.

Such a move would be inappropriate. Various communities throughout church history have often developed new creeds and confessions in order to express the Gospel in their cultural context, but the early modern use of linguistic formulations as "statements" that allegedly capture the truth about God with certainty for all cultures and contexts is deeply problematic for at least two reasons. First, such an approach presupposes a (Platonic or Cartesian) representationalist view of language, which has been undermined in late modernity by a variety of disciplines across the social and physical sciences (e.g., sociolinguistics and paleo-biology). Why would Emergent want to force the new wine of the Spirit’s powerful transformation of communities into old modernist wineskins? Second, and more importantly from a theological perspective, this fixation with propositions can easily lead to the attempt to use the finite tool of language on an absolute Presence that transcends and embraces all finite reality. Languages are culturally constructed symbol systems that enable humans to communicate by designating one finite reality in distinction from another. The truly infinite God of Christian faith is beyond all our linguistic grasping, as all the great theologians from Irenaeus to Calvin have insisted, and so the struggle to capture God in our finite propositional structures is nothing short of linguistic idolatry.

Why would it be disastrous? Emergent aims to facilitate a conversation among persons committed to living out faithfully the call to participate in the reconciling mission of the biblical God. Whether it appears in the by-laws of a congregation or in the catalog of an educational institution, a "statement of faith" tends to stop conversation. Such statements can also easily become tools for manipulating or excluding people from the community. Too often they create an environment in which real conversation is avoided out of fear that critical reflection on one or more of the sacred propositions will lead to excommunication from the community. Emergent seeks to provide a milieu in which others are welcomed to join in the pursuit of life "in" the One who is true (1 John 5:20). Giving into the pressure to petrify the conversation in a "statement" would make Emergent easier to control; its critics could dissect it and then place it in a theological museum alongside other dead conceptual specimens the curators find opprobrious. But living, moving things do not belong in museums. Whatever else Emergent may be, it is a movement committed to encouraging the lively pursuit of God and to inviting others into a delightfully terrifying conversation along the way.

This does not mean, as some critics will assume, that Emergent does not care about belief or that there is no role at all for propositions. Any good conversation includes propositions, but they should serve the process of inquiry rather than shut it down. Emergent is dynamic rather than static, which means that its ongoing intentionality is (and may it ever be) shaped less by an anxiety about finalizing state-ments than it is by an eager attention to the dynamism of the Spirit’s disturbing and comforting presence, which is always reforming us by calling us into an ever-intensifying participation in the Son’s welcoming of others into the faithful embrace of God.
Originally posted, May 4, 2006 [http://homebrewedchristianity.com/2009/09/01/reforming-ecclesiology-in-emerging-churches-with-leron-shults-homebrewed-christianity-61/]

Peter Rollins on Atheism

Peter Rollins on the Nature of Church

>

Peter Rollins on Christian Leadership

Phyllis Tickle and Peter Rollins discuss the emerge-ncy

Phyllis Tickle and Peter Rollins discuss the spirit and theology of the emerging church movement and what is happening abroad.

Notes for St. Elizabeths Episcopal Church

St. Elizabeth’s Episcopal Church

Adult Education Seminar

Considering Peter Rollins'

How Not to Speak of God

(Paraclete Press, 2006)

Directed byDr. Roger R. Easson

Introductory Conversation:

RESOURCES

http://peterrollins.net/blog/

This is the website/blog put together for Peter by his publisher. It contains an amazing archive of his work. Highly recommended.

http://www.ikon.org.uk/

This is the website of the experimental collective founded and coordinated by Rollins. Ikon describes itself as iconic, apocalyptic, heretical, emerging and failing and engages in what it calls theodrama and 'transformance art'. [Note: this website seems in great need of repair as my recent visits to it indicate large sections are non functional]

http://rollinsbedlam.blogspot.com/

This is my blog I am creating to go with this class. It contains many interesting videos and my notes and thinking about this book.

http://prayerbedlam.blogspot.com/

This is the blog where I have posted the notes from our last class on Lectio Divina.

First of all, it is impossible to talk about Peter Rollins’ book without acknowledging that it is one of the leading discussions of the Emergent Church, and the concepts behind that phenomenon.

WHAT IS THE EMERGENT CHURCH?

Let us not call it a movement. Let us not call it a fad. Let us not call it a cult. Let us simply call it the beloved community. Let us call it Antioch and all that implies. Call it the Diaspora, the seeding of new territory with small communities of searchers, believers. Here is Phyllis Tickle thinking about this Emerge-ncy in the modern church.

Wikipedia says among other things: "The emerging church is a response to the perceived influence of modernism in Western Christianity. As some sociologists commented on a cultural shift that they believed to correspond to postmodern ways of perceiving reality in the late 20th century, some Christians began to advocate changes within the church in response. These Christians saw the contemporary church as being culturally bound to modernism. They changed their practices to relate to the new cultural situation. Emerging Christians began to challenge the modern church on issues such as: institutional structures, systematic theology, propositional teaching methods, a perceived preoccupation with buildings, an attractional understanding of mission, professional clergy, and a perceived preoccupation with the political process and unhelpful jargon ("Christian-ese").

"As a result, some in the emerging church believe it is necessary to deconstruct modern Christian dogma. One way this happens is by engaging in dialogue, rather than proclaiming a predigested message, believing that this leads people to Jesus through the Holy Spirit on their own terms. Many in the movement embrace the missiology that drives the movement in an effort to be like Christ and make disciples by being a good example. The emerging church movement contains a great diversity in beliefs and practices, although some have adopted a preoccupation with sacred rituals, good works, and political and social activism. Much of the Emerging Church movement have also adopted the approach to evangelism which stressed peer-to-peer dialogue rather than dogmatic proclamation and proselytizing."

http://en.wikipedia.org/wiki/Emerging_church

A plurality of Scriptural interpretations is acknowledged in the emerging church movement. Participants in the movement exhibit a particular concern for the effect of the modernreader's cultural context on the act of interpretation echoing the ideas of postmodern thinkers such as Jacques Derrida and Stanley Fish. Therefore a narrative approach to Scripture, and history are emphasized in some emerging churches over exegetical and dogmatic approaches (such as that found in systematic theology and systematic exegesis), which are often viewed as reductionist. Others embrace a multiplicity of approaches.

Phyllis Tickle – Beyond Denominations, the Hyphenated Church

If the scholars are right—or even in the ballpark– by 2050, emergence Christianity will be the largest group among church cultures, says Phyllis Tickle in an interview with ThinkFwd host, Spencer Burke. That means larger than any particular denomination, and this change is occurring fast. Phyllis says she became aware of the “emergence church” only about two years ago, and the phenomena of emergence-, emergent-, emerging-church has only been around about four years. But Tickle believes that traditional churches have only about 18 months before the window of opportunity to reach out to emergence churches changes into a door of urgent, mandatory response to the changing paradigm of church as we know it.

The emergence churches that are coming out of the various protestant denominations are called “hyphenated” churches: Presby-mergence, Bapti-mergence; Luther-mergence, etc. Phyllis recently participated in the first gathering of hyphenated church leaders, who came together to worship and share experiences and then broke off into their own denominational/emergence groups.

Tickle is asking—what will be the interface between the emergence and the traditional? How will they come together, or will they, can they or even should they?

She likens the interaction—which, granted, has great tension at times—to the Biblical churches of Jerusalem and Antioch. The Jerusalem church is like the traditional denominations, and they wrestle with the emerging church in Antioch—sending scouts to check it out, to see what it’s about, and to ultimately extend a hand of faith and support to them.

Protestantism brought universal literacy, along with the divisiveness of split upon split within denomination. What gifts will emergence Christianity bring to the faith? Spencer and Phyllis agree that it remains to be seen and they’d like to meet up in five years and see how the hyphenated churches have grown and developed, and how they’ve interfaced with their traditional roots.

Questions for Personal Reflection:

1. How can I learn from the beauty of multiple points of view and traditions, while retaining the best of my own?
2. If the hyphenated church is the latest emergence in the west, how do you think an emergence of eastern, southern, African Christianity could influence your future outlook?

Small Group or Staff Questions:

1. How could we approach the church “beyond denomination” or a hyphenated church, if we are likened to the churches in Jerusalem and Antioch?
2. If we have an 18-month window of opportunity, how can we bring out the best of our tradition AND support the emergence of the hyphenated church?

WHO IS PETER ROLLINS? (WIKIPEDIA ENTRY)

Peter Rollins (born Belfast, 31st March 1973) is the founder and co-ordinator of the experimental collective Ikon. Ikon describes itself as iconic, apocalyptic, heretical, emerging and failing and engages in what it calls theodrama and 'transformance art'. Rollins is also a freelance philosophy lecturer, public speaker and writer who specialises in various aspects of continental philosophy,phenomenology and emerging church theology. He is currently a research associate with Trinity College Dublin. He was educated at Queen's University, Belfast (graduating with a BA Hons in Scholastic Philosophy, an MA in Political Theory and Social Criticism and a PhD dealing with Post-Structural theory).

PETER WRITES ON HIS WEBSITE:

“We must avoid confusion between remaining silent and saying nothing. For while the former is passive, the latter is active. By saying nothing we endeavor to speak of that which manifests in our world as a no-thing, as an absolute mystery which infuses our world with light and life.
To undergo and then speak of that which is not a thing but which transforms our relationship with all things… this is a sacred and subversive vocation.
Here you will find my own fragile, failing attempts to be a mouthpiece for that transformative silence.”

FROM HIS WEBSITE HE HAS THIS TO SAY ABOUT HIMSELF.

“It's an almost impossible task to describe oneself with any degree of accuracy or honesty. Who we are changes over time and also in relation to our context. On top of that we rarely have enough insight into ourselves to know what really drives us.

“Perhaps it would be more honest for me to ask my friends and colleagues to pen this section, for at least they would be able to cast a more honest glance in my direction. However I know them well enough to avoid such a dangerous endeavour. Instead I will hide behind the usual mundane details of my life and tell you about my primary interests.

“I currently spend much of my time as a writer, public speaker, lecturer and co-ordinator of the experimental collective Ikon (www.ikon.org.uk). Together these diverse activities ensure that I have the privilege of engaging in that difficult job of marrying activism with theory, the public square with the academy. A difficult marriage no doubt, but one which continues to provide a context for revolutionary action to be born.

“My primary academic training took place at Queen's University, Belfast (www.qub.ac.uk) where I graduated with a BA Hons in Scholastic philosophy, an MA in political theory and social criticism and a PhD dealing with post-secular religious theory.

My primary philosophical interests lie in the area of continental philosophy of religion, phenomenology and post-modernism. I also lecture in areas of moral theory, philosophical theology, mysticism and Existentialism. However my passion is to render the academic discourse accessible, interesting and useful to faith collectives. As such I travel frequently throughout the United States and Europe speaking at various churches, conferences (both youth and adult) and universities. If you would like to chat about booking me for a talk or series of talks please email Alyson McElroy (for European inquires) or Laci Scott (for rest of world)”

HOW (NOT) TO SPEAK OF GOD

—PHYLLIS TICKLE WRITES
“With sensitivity to the Christian tradition and a rich understanding of postmod-ern thought, Peter Rollins argues that the movement known as the “emerging church” offers a singular, unprecedented message of transformation that has the potential to revolutionize the theological and moral architecture of Western Christianity.

“How (not) to Speak of God sets out to explore the theory and praxis of this contemporary expression of faith. Rollins offers a clear exploration of this embryonic movement and provides key resources for those involved in communities that are conversant with, and seeking to minister effectively to, the needs of a postmodern world.

“Here in pregnant bud is the rose, the emerging new configuration, of a Christianity that is neither Roman nor Protestant, neither Eastern nor monastic; but rather is the re-formation of all of them. Here, in pregnant bud, is third-millennium Christendom.”

—BRIAN MCLAREN, FROM THE FOREWORD

“I am a raving fan of the book you are holding. I loved reading it. I have already begun widely recommending it. Reading it did good for my mind and for my soul. It helped me understand my own spiritual journey more clearly, and it gave me a sense of context for the work I’m involved in. In fact, I would say this is one of the two or three most rewarding books of theology I have read in ten years.”

Phyllis Tickle on the Emerge-ncy

Here is a wonderful video discussion by my great friend Phyllis Tickle and Spencer Burke of Theooze.TV. She has become one of the most important voices in the growing discussion of the Emerging Church.

Comments By Phyllis Tickle:

In general, short-range predictions are fairly dangerous things. Like loose boards on an aging country porch, they tend to fly up and hit one in the face. I try to avoid them for that very reason. On the other hand, sometimes something is not only compellingly obvious in and of itself, but so too is the need for its telling. Whether I am accurate in my observations or not remains to be seen … very soon, in this case … but the possibility of error does not eliminate the obligation to speak the truth as one sees it, any more than it defuses the urgency.

The notion of the eighteen-month (more or less) window upon us right now is hardly original with me, and I don’t want to presume by leaving that impression. My role, rather, is more that of commentator on something that is being said sotto voce pretty much all over the country just now. What is being said, I must hasten to add, is definitely being murmured more than broadcast. Yet that fact, in and of itself, I find to be indicative of the realness of what is being discussed.

And what is being recognized and named in resigned but laden conversation is that for all of us there probably is a critical period or window of eighteen (more or less) months between right now and the end of next year or the early months of 2011. In particular and most obviously, it is the established Christian denominations and communions that stand, as the old line says, upon the brink of an exquisite indecision.

Within the next eighteen to twenty-four months, denominations and established communions and the Christians who constitute them will decide, consciously or simply by default, whether “church” is first and foremost an experience of communal bonding, spiritual and religious expression, growth in concert with the ages, radical obedience, adoration, and transport or whether it is first and foremost an institution—one that does business and has structure and also structures which are to be supported, and one that is a means for organized interface with, and shaping of, the world external to it as the best means of effecting the Gospel’s principles upon and within culture.

Neither of these options is inherently more correct than the other, nor are they mutually exclusive. Likewise they are, again more or less, the distinctions that have increasingly separated Emergence Christianity from Protestantism and post-Reformation Catholicism for the past several decades.

What is different now—what is the source of commentary and urgency—is that the need to choose which of the two is to be primary in one’s life and which secondary seems to have risen to a boiling point … that is, the matter of emphasis and primary focus has now become so visible and has come to be framed so obviously that folk must address it, ready or not.

Parish by parish, congregation by congregation, household by household, individual by individual, just plain Christians are having to decide in which direction to channel their principal allegiance and affection. Those who are persuaded by the need for an institution will be drawn to its continuation and, in effecting that decision, will cause the institution to function more institutionally. Those who reject the institution as impediment will have to find ways to make a self-organizing body function effectively as the sum of its parts, as well as without violation to the integrity of free-standing units.

Those who understand church as experience and not institution, but who are loathe to lay aside the religious “guts” around which their natal denominations have institutionalized are going to become increasingly influential determinants about what both established Church and Emergence Christianity mature into.

Whether one calls this third body of folk the hyphenateds or by their sect-specific names of Methomergents, Luthermergents, Presbymergents, etc. matters not. What matters is that they are the “X” factor at the moment, What matter is that they are peeling off in increasing numbers from the institutionalized bodies out of which they have come. As they withdraw, they leave those inherited bodies more and more stripped of their resources and energy, certainly.

More importantly, however, they also leave those established, inherited communions devoid of disparate voices and arguably more temporally relevant points of view. The institutions—both those already so stripped and those being stripped—are finding, in the loss of discussion and differences of opinion and experience, a uniformity that, like uniformity everywhere, is stultifying.

Ultimately those institutions must seek out others of like mind and in like need in order to survive. This is precisely what we are seeing afoot right now and what we will continue to see more of, as re-institutionalizing Protestant denominations begin to merge their efforts into partnerships and alliances and even unions of shared ministry.

Meanwhile, Emergence Christianity is clearly entering into its own time of adolescence … a time when some of the enthusiasm of youth is having to be tempered by preparation for the burdens and delights of an approaching adulthood. The time will shortly be upon us when the bulk of Christian definition and experience will occur within the realm, and under the aegis of, Emergence fresh expressions of church; and that must … must … must be a sobering thought, albeit one that only the adolescent and not the child could ever have.

In all of this, the question of just how much the hyphenateds will influence the shaping and maturation of Emergence is very much up for grabs; but there is every reason to assume that the answer to it will clarify rather dramatically over the next few months.

We are pleased to forget sometimes that Protestants were made out of Roman Catholics. There was nowhere else for them to come from. Emergence is made out of Protestants and Roman Catholics with a few Orthodox thrown in; the process of mixing is the same, however, even as the pot boils on. So, to take things all the way back to where we commenced, within eighteen months or so, two or three things should at last become fairly clear.

The re-institutionalizing and re-traditioning bodies within Reformation Christianity should be more clearly and self-awaredly what they are. Emergence units and cohorts and gatherings should be equally aware that they are passing from something that was exciting and shot through with enthusiasm into something that is by way of becoming the body of Christ on earth for the majority of folk looking at Christianity and asking what it is in North America.

The hyphenateds will have begun at last, as their numbers swell, to decide where in all of this they fit, if indeed they do. And if they don’t … ? Well, then, in about eighteen months we should at least know what the next question is.

---

Phyllis Tickle is one of the most highly respected authorities and popular speakers on religion in America today.