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‘Atheist Churches’ are more traditional than Emergents

I am loving the conversations that have come out of the publicity tour of Sunday Assemblies. The feedback and pushback that is being generated by these ‘atheist churches’ is proving very informative. I am actually learning a lot about how people think of church, atheism, tradition, and community.

If nothing else comes out of their moment in the spotlight, it has been very enlightening. I do, however, think that some more will come out of this.

The most illuminating resource that I have found so far was an interview with co-founder of Sunday Assembly, Pippa Evans on the Nomad Podcast ep. 55. Nomad is based in Britain – as are the comedic co-founders of Sunday Assembly – and Nomad comes out of the ‘fresh expressions’ branch of the emergent movement.

The interview with Pippa (Sanderson Jones, the other co-founder, comes in at the end) is 100% worth your time. The two things that stood out the most to me were:

  1.  Pippa talks about and has adopted the ‘form’ of church.
  2. The Nomad hosts hated it – but for the opposite reason you would think.

1. The Form: Pippa was very clear in several spots about her background in church. The telling part for me, toward the end, was when she mentioned being in Soul Survivor. If you don’t know what that is, you may have missed the reference. Soul Survivor is a very charismatic movement that has developed worship leaders and a style that has been imported around the world – including by US American evangelicals & charismatics.

Pippa explains the formula – it is all about flow:

  • Start with two high energy songs – one of them needs to be familiar and singable
  • A short presentation of poetry or reading (this is like the opening prayer or scripture equivalent)
  • A slower song
  • The offering
  • The sermon (presenting an idea)
  • Response / Confession of thanks (stuff your are grateful for)
  • A big song so that it ends with a bang

Pretty standard stuff! What it reminded me of was the hilarious parody video from a couple of years ago (which started out an in-house joke for a worship conference) about the formula for contemporary evangelical/charismatic worship services.

2. Traditional. The fascinating point that made by the Nomad hosts was that walking into and sitting through a Sunday Assembly was painful because it was reclaiming and repurposing all of the things they disliked about going to traditional church! The whole reason they are into ‘fresh expressions’ is because they found so little in the forms of the church.

They were horrified to walk in and find:

  • people sitting in strait rows
  • everyone facing forward
  • huge screens at the front with song lyrics
  • one person doing all the talking
  • passive participation by the audience
  • it was Sunday morning

My favorite part was when they asked Pippa about the possibility of conversation at future Assemblies.  She was not hopeful or  excited about the idea. She said that some people have asked for a Q&A segment at the Assemblies and that is not likely either. Her point is that things like conversation and Q&A’s happen in other places. That is not what the Sunday Assembly is for.

It was at this point that the Nomad hosts made the observation that – at least in this sense – the ‘atheist churches’ are more traditional than their emergent (fresh expressions) gatherings which have de-centered meetings and deconstructed elements. That was an epiphany for me.

I am so glad that Sunday Assembly is doing this – and even more pleased that they are so approachable about what they are doing and why they are doing it. I have already had more than a dozen conversations about ‘why we do what we do‘ with people. IMG_2181

I can tell you this though – now that I have met in the round and been in conversational church … I don’t know if I could go back to  everybody facing the same direction and not have interactive sermons Sunday after Sunday. I’m pretty sure that the future of the church is de-centered and conversational/participatory.

Let me know what you think – as you can tell, I love hearing others thoughts and being in conversation.   -Bo 

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Maybe Fasting Isn’t For Today

This post generated quite a bit of conversation over at HBC. If you want to be encouraged, wander over there and read the amazing comments.

Growing up in a holiness tradition, there was no discipline I held in as high regard as I did fasting. Fasting seemed like the most serious, sacrificial thing could do without going overseas to be a missionary. Fasting was the top of the mountain for people who were really serious about following God.

Admittedly, this perspective may have been colored by being a growing teenage boy. Regardless, it did seem super-spiritual to me at the time.

After High School I got filled with God’s Spirit and called to ministry. Fasting became a discipline that I integrated into my life and training for ministry. It bore good and deep fruit in me and through the years I have encouraged others to integrate fasting into their spiritual disciplines.

I began to lose my confidence in fasting early on in youth ministry. In my first year at a new church, the annual 30-Hour Famine came up on the calendar and all of the youth groups in town participated with gusto. It was a really big deal. I had never heard of it before but we planned the all-nighter events, did the fund raising, and got the supplies for the morning’s pig-out breakfast for when it was all over.

Sometimes you need an extreme example of something along the continuum to expose the flaws you could not perceive when things were more moderate or manageable. The 30 Hour Famine was that event for me.

I have kept track over the 18 years since that event and here are the 5 reasons that I am leery to recommend fasting as a spiritual discipline in the 21st century:

1. We have both an Anorexia and an Obesity epidemic in this country. Both at the same time! This is especially true in our youth. This signals to me that we have an serious food issue that fasting would only serve to inflame.setting-sun

2. Most of us are disconnected from our food supply and the land it is produced on. We have a brand-new-in-history level of separation from where our food comes from. What has happened to farming in the past century added to our consumer habits in the West and you have an epic case of dis-location.

3. We have image issues. We see our reflection in mirrors so many times a day that it would make the saints of century’s past head’s spin! We have security cameras, fashion magazines and selfies on Facebook. Our kids are videotaped nearly non-stop – including when napping!  We think about ourselves and how we look A) all the time  B) in ways that folks from centuries past did not even know was possible. Fasting is not helpful in that scenario. It is just fuel on the fire.

4. We are aware of other people around the world more than ever before. Between the nightly news, social media, and visits from missionaries presenting their pictures and stories we have unprecedented access to the lives and living conditions of people around the world. I’m not sure how fasting works in that context when other people are starving.

5. In a capitalist structure, I’m not sure having kids fast as a fund-raiser for 30 hours, then gorge themselves on pancakes, eggs and sausage at Denny’s is sending the right message.

SO when you put this all together,  I’m not sure fasting has a place in such a chaotic environment. It seems like one of those things that worked in the past – especially in agrarian societies where you could look out the window and see crops and you knew the name of the person who harvested what was sitting on your table that evening.

I would love to hear your thoughts – whether you agree or not.   -Bo

This post in part of an ongoing series on reclaiming spiritual disciplines for the 21st century. You can read the Ancient-Future Faith one here. 

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Athiest Churches: a fad or the future?

My news-feed has seen a steady stream of articles about the new trend of ‘atheist churches’ racing by this past week. Much of it seems to revolve around a successful publicity tour by British comedy duo Sanderson Jones and Pippa Evans, who are currently:

 on a tongue-in-cheek “40 Dates, 40 Nights” tour around the U.S. and Australia to drum up donations and help launch new Sunday Assemblies.

It is an impressive campaign. From LA to NY to Nashville and back to San Diego they are taking their roadshow in a revival style to rally the non-religious.  It’s a fascinating attempt. Even if it turns out to be (historically speaking) not much more than a publicity stunt, it is an indicator of something larger.

Many are fond of quoting the statistics:

“The Pew Forum on Religion & Public Life released a study last year that found 20 percent of Americans say they have no religious affiliation, an increase from 15 percent in the last five years.”

Others attempt to qualify and quantify those findings with categorical inconsistencies and clear definition problems*. Still, there is clearly some merit to considering the cultural shift.

 The question has to be asked: Are these atheist churches a blip or a significant trend? 

I think the answer is multifaceted. It is clearly more than a blip and is probably more like an outlier for what will eventually manifest. There is a clear challenge to this type of organization – their attempt to raise $800,000 has only resulted in $50,000 so far. One-night events are fun and exciting… sustaining that kind of energy is a different animal.

Which begs the question, “why would anyone give to, participate, or get excited about something based on what isn’t?”

It is a fun, if novel, moment, but sustaining that and providing direction to an organization-assembly requires more than that. MP9004065481-196x300

Here is the thing though … this is more than just a novelty. The foundations (I use that word intentionally) that we used to be able to count on are eroding. There is no doubt that the old buildings (and the institutions that occupy them) are in danger.

This matters to me. I wrote an essay more than 15 years ago (on a note-pad thank you very much) about the form of the church. As a young pastor I saw the oddity of what we did and how easily most of what we do could be imitated or replaced.

Let me say that again:

 most of what we do as the church could easily be imitated or replaced.

Unfortunately that is the problem with having a successful form. Of course there are always a dedicated minority who is really invested in worship music, liturgy and proclamation. A cynic might say that most people, however, will sing just about any lyrics** that are thrown up on the screen  and from the sermon they really just want some help being better people.

I have held for a long time that technically you could cobble together nearly every element that you get from church by intentionally seeking out a collection of experiences:

  • concert (group singing)
  • dinner/drink with friends (communion)
  • self-help seminar (information/inspiration)
  • AA meeting (accountability/confession)
  • work & give to a charity (contribution/conscience)

Which leaves only two things left to be said!

1. The beauty of the church is that you find all of those things in one place. That is the nearly miraculous thing about that list. It takes so much work to imitate and replicate what is all available in the community of saints.

2. The importance of the word ‘nearly’ . Even with the 5 elements that I suggested, for the believer there is still something missing: the transcendent.

In conclusion, while I see the merit and appeal of ‘atheist assemblies’ as a public announcement and maybe even protest, I am not sure that they are sustainable. What I am more concern with is that Christian churches of every stripe use the opportunity to evaluate what it is that we bring to the lives of people that they can not get anywhere else. I would argue that this is a gospel issue.

* The article is clear that “Pew researchers stressed, however, that the category also encompassed majorities of people who said they believed in God but had no ties with organized religion and people who consider themselves “spiritual” but not “religious.” 

** just look at the huge success of the CCM worship song “Like A Lion” last year

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Ancient-Future Faith: Invitation To Conversation

An ‘Ancient-Future’ faith is an idea that gripped me more than a decade ago and, even as I have emerged into a very different expression of my faith, I can not shake. As I have revisited and revised my participation and understanding of the Christian faith, this concept has haunted me in the best of ways.

On the TNT that will come out early this week, I talk about trying to hold onto this idea even as the author who popularized it seemed to go astray/ re-entrench from that original vision before his passing in 2007. I blame it on the post-911 Clash of Civilizations mentality that gripped many white men over a certain age. That is for another day. IMG_2907

I continue to be intrigued by the pairing of practices from previous centuries with communities and expressions fully embedded in the 21st century. There is something beautiful and powerful about matching these two. We are attempting to maintain a healthy continuity with the tradition that we have inherited with a vibrant incarnation in the world that we inhabit.

That is not an easy path to navigate. It is far easier (and more convenient) to either retreat into the romantic silo of the imagined past … or to adapt and adopt every cultural expression that comes into the mall or across the radio waves. Discernment is needed.

Discernment, however, happens after recognition.  Len Sweet*  was the first to introduce me to idea that we are moving from the Gutenberg era to the Google era. While there are many aspects of this cultural shift, the most striking is the shift from black & white words on a page to the multi-media world of image & message. The image and the message compliment (or reinforce) each other and sometimes serve to contrast or challenge each other.  This is something that us ‘digital-natives’ learn to negotiate early and easily. Some would call it second nature – which is an interesting phrase in more than one way.

Here is a video inviting people to our gathering at the Loft LA.  It is a little intro to some of the ideas that I’m talking about.

Ancient Future Faith from Bo Sanders on Vimeo.

I would love to chat with anyone who is interested in these topics. Here is just a quick list of ideas we might want to flesh out in an upcoming blog convo – just let me know below!

  • Sabbath
  • Centering Prayer
  • Ancient-Future Worship
  • Gutenberg to Google
  • The mosaic, collage nature of the 21st century
  • Community discernment
  • Collaboration & contribution
  • Continuity with the tradition & integrity with the moment
  • Post-christian apologetics

Mostly I just wanted to share some of what I am wrestling with in hopes of expanding the conversation.

I look forward to your thoughts.  in Christ -Bo

* another apparent victim of what we talked about earlier

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’12 Years A Slave’ and the Cross of Christ

by Bo Sanders 

12 Years A Slave is one of the most powerful movies I have ever seen. The cinematic elements compliment the twisted and troubling plot to create a riveting experience for the viewer.  What follows is a theological reflection – for a more formal review of the movie check out Pop Theology by Ryan Parker.  Ryan and I also recorded a podcast that will be released this evening. 12-years-a-slave-poster-405x600

Based on a true story, the plight of Solomon Northup (played by Chiwetel Ejiofor) is a journey from the good life as a free black man in the North to the hellish existence of a slave in the deep South. Visual artist-turned-director Steve McQueen frames the narrative in stunning cinematography and a unique pacing that reflects the twists and turns in the story.

12 Years A Slave is one of those rare movies that impacts you emotionally and challenges the assumptions you carried into the theatre. The journey of the main character sticks with you and causes you to ask questions that you know deep down need to be examined.

I expect that this movie will be one of those rare films that trigger a much-needed cultural conversation. Issues of race and America’s haunting legacy of slavery and native reservation are never far from our national consciousness. Race is often front and center in the nightly news and on the margins of most national conversations.

While we know that something is amiss, we may not know how to approach the topic. We want to have a conversation but we may be unsure about how to proceed.

From the controversies surrounding the election of President Barack Obama to the George Zimmerman trial to the ongoing ‘stop and frisk’ policy debate in the New York City mayoral election, there is an awareness that race matters (to borrow a sentiment from Cornel West’s book title) but a perpetually unsatisfying confusion about how to access the underlying issues.

For Christians, perhaps the best way to address these issues is via the cross of Christ.  In his newest book, The Cross and the Lynching Tree, famed theologian James Cone equates the cross and the lynching tree: “though both are symbols of death, one represents a message of hope and salvation, while the other signifies the negation of that message by white supremacy.”

This is poignant because Solomon Northup first witnesses and then experiences the lynching tree in 12 Years a Slave. The lynching tree is the ultimate weapon of intimidation employed by the same slave owners who claimed the name of Christ, but who preached from the Christian Bible to their slaves in order to justify their cruelties.

For Cone,

“what is at stake is the credibility and promise of the Christian gospel and the hope that we may heal the wounds of racial violence that continue to divide our churches and our society.”

There are plenty of movies that are as fleeting and significant as the popcorn one eats during it. 12 Years A Slave is a different kind of movie. It has substance and is capable of being a touch-point for a significant cultural conversation.

“Until we can see the cross and the lynching tree together, until we can identify Christ with a ‘recrucified’ black body hanging from a lynching tree, there can be no genuine understanding of Christian identity in America, and no deliverance from the brutal legacy of slavery and white supremacy”.  – Cone

If we can talk about a movie like 12 Years A Slave in light of The Cross and the Lynching Tree, we may be able to begin to have a much-needed constructive and reconciling cultural conversation about race in America.

The election of President Obama was not the end of racism in America. As the 50th anniversary of ‘the March on Washington’ showed, we still live in a deeply divided country where race and the legacy of racist policies and attitudes have a lasting effect and are an ever-present reality.

America is also a deeply religious country and Christianity is the dominant religion. The irony, and the opportunity, resides in that fact that the symbol of the cross is so central to Christian imagery. There is great hope there, if only we would take it seriously and see what the Salvadoran martyr Ignacia Ellacurio called “the crucified peoples of history.”.

You can listen to my conversation with Ryan on the Homebrewed Christianity podcast here.

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666 Is Not What You Think

A quirky and sad story has emerged out of Kentucky this week.

In one of the strangest cases of purported religious beliefs intersecting with athletic performance, a Kentucky junior cross country runner voluntarily walked away from a chance to qualify for the state meet to avoid running with the bib number “666”, which she said conflicted with her Christian beliefs.

As somebody who competed in state wide competitions back in the day, I can imagine how difficult this situation was for that young lady.  As somebody who learned how to read the Bible that same way, I understand her reluctance to associate with that number. Dark-Clouds

I am a big fan of the Book of Revelation. The last book in the Christian testament is a favorite of mine. I love it!  I love it almost as much as a I hate what the majority of N. Americans have been led to believe it is about.

I thought I would take this opportunity to point out three simple ways that this odd and sad story could have been avoided in Kentucky:

  1. We don’t have 13th floors in buildings and maybe we could just remove this number from rotations – since we know that it rubs the sensitivities of many people the wrong way. That seems like the easiest solution…
  2. The race official could have just given the young woman a new number offender her religious sensibilities. That seems like an easy solution …
  3. Someone could have just explained that the number 666 doesn’t have any actual power … and that even the Bible passage that it comes from tells you that. That seems like the best solution…

See, the actual passage says:

Revelation 13:17-18   New International Version (NIV)

17 so that they could not buy or sell unless they had the mark, which is the name of the beast or the number of its name.

18 This calls for wisdom. Let the person who has insight calculate the number of the beast, for it is the number of a man.[a] That number is 666.

Never-mind that the earliest manuscripts have the number as 616 (a whole other discussion about Roman emperor’s names and the genre called captivity literature within the apocalyptic tradition). What is important here is the world ‘calculate’.

The number – even if it is 666 – isn’t what it seems. It needs to be ‘calculated’, even according the actual verse. It’s right there in the Bible. The number has to be examined – or said another way – you have to do something with the number. It is not the actual number 666.

The clearest explanation is that it is a stand-in for a deeper meaning. Six is the number of humanity (created on the sixth day) and things that are represented in threes (holy, holy, holy Lord God Almighty who was and is and is to come) are complete. The number 666 simply means the completion, or culmination, of the human system.

The number itself is nothing to be afraid of. It is what that number represents that is of great concern. That is why the author of the Book of Revelation wrote in this poetic/symbolic language and imagery. This kind of apocalyptic literature was a political critique of its day – not a predictive work for our day. 

Pointing this out to Christian young people would accomplish at least two things:

  • It would relieve them of this superstitious ‘left-behind’ fear that is created by a misunderstanding of Biblical genres and interpretation.
  • It would serve as a challenge/inspiration to do in our day what the author of Revelation was doing in that day and use their creativity to critique the systems and structures of oppression that we are all caught up in.

The number 666 holds no special power – especially today. What it represents however is very much still in power and needs to be examined and engaged as ‘the Powers That Be’.

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Should Christians Vote? Russell Brand has me asking again

Last week Russell Brand, in a BBC interview, raised a lot of eyebrows by calling into question the legitimacy of voting. He talked about the brokeness of the system and the relative banality of the process.

I saw lots of good Facebook conversation (which seems rare these days) about the clip and it admittedly poked me in an old bruise.

You will want to watch the clip. It is 8 minutes of good exchange and Brand is a surprisingly effective and thoughtful spokesperson.

Paxman vs Brand – full interview by DaveLiason

The reason that this clip got under my skin is because, up until the last US election, I too had never voted. Unfortunately I did not so for the same reasons as Brand – but none the less, the streak came to an end and I have a little bit of buyer’s remorse.

On one hand, I am happy that I voted in a local election. We had some stuff related to funding education that I am very happy to say passed by a narrow margin and I like to think that I was on the right side of that one.
Then there is the Obama presidency.

It is important to understand that I had never voted because I had bought into an odd descendant of the Lutheran ‘two kingdoms’ idea that the kingdom of the world as one thing and the kingdom of Heaven as another. Through a long process that started with my reading Walter Wink‘s work on ‘Powers’, I emerged from that bifurcated construct.

Having no reason not to vote, and knowing the historic emphasis of people’s fighting for the right to vote, I cautiously waded into the voting booth. I am glad that I did so and it has been a good lesson in limited effectiveness.

Last week Cornel West (on the Smiley & West podcast – minute 8) said that the Obama presidency has been marked by three things and will be remembered in history by them:

  • it is a drone administration
  • it is a National Surveillance administration
  • it is a Wall Street administration

That is certainly not what I voted for. That does not represent my hopes for him. I don’t sense this is what most people wanted or expected when they voted for him initially.

This holds a valuable lesson in measured expectations for me. Do I want to go back to my old ways of sitting on the sideline in protest or apathy? Probably not.

Voting is important at some level. Voting, however, should hold just as much weight as what gifts I got for my family last Christmas or what I ate for Thanksgiving last year. I want to keep doing both of those things. I find them both very important. I just don’t think that are so influential as to change the world.adbusters_corporate_flag
Voting is often choosing the lesser of two evils. In the age of Citizens United especially, the choices that we have in candidates are immediately people who have made concessions to big business and corporate interests. That is never going to deliver the results that I would truly be excited about. On the other hand, until we get real immigration reform, somebody is going to be driving the ship and I am not willing to abandon the process altogether … in Jesus’ name.

I would love to hear your thoughts – especially on the Russell Brand clip or the Cornel West summary.

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Apple Updates & the Church

I have been thinking about the church and technology a lot lately. Part of it comes from planning to update a sanctuary constructed in 1951. Some of it has to do with recruiting a team to handle all the tech stuff at ‘church plant’. A bit of it came from the odd analogy that was used repeatedly about the ‘glitches’ related to the initial launch of the Affordable Health Care Act website and all of the sigh-up problems. People, including the President, said “yeah but even Apple has glitches when it first launches a product”.

An inexact comparison to be sure.

One of the questions that we are asking at the Loft LA, as we enter into our second year, is:

“What does it mean to use the Ancient-Future model of church in West LA?”17-85-BE3-134-08.0006-John Wesley

We come out of a United Methodist Church – which is a classic and beautiful expression of the Mainline tradition of Protestant Christianity.  The Loft is attempting to reclaim and hold onto the best of that inherited tradition … while at the same time engaging the culture around us in way that is contemporary and appropriate.
I’ll confess. It is a tricky section of water to navigate.

To use my favorite bowling analogy, there are gutters on each side that you want to avoid.
On the one side, you have a temptation to cater to the culture and concede so much of the Christian tradition that you have basically assimilated to the surrounding culture that you are nearly indistinguishable from it! This can happen in patterns of consumption, political views, sexuality, financial matters, or any other number of areas.

On the other side, you have the assumption that the inherited tradition, the given forms, are inherently relevant and effective in every place and in ever time since they were divinely delivered and historically proven. What this impulse to conserve leads to is reification of some previous era or expression of church that was culturally appropriate by which has since expired in its effectiveness in doing so. For a group whose gospel is, at its core, about incarnation … this is unacceptable.

This is why we think that the ‘Ancient-Future model’ of church is the best way forward for a young community.
Here is a short video about my recent experience with an old Apple TV that was given to me and why it triggered some thoughts about christian community for me.

Apple Updates and the Church from Bo Sanders on Vimeo.

In technology, when you fall enough behind on your updates, you can actually trap yourself with the inability to update. This is the definition of irrelevant. The christian spirituality that is employed in much of the North American church may be in this kind of danger. I am nervous that we are looking to get resources (updates) from sources (servers) that don’t exist anymore.

We are looking for solutions in things that don’t exist anymore.

The danger, for a religion that is at its core incarnation, is that the inability to be conversant with the surrounding culture in the epitome of irrelevance.

__________

Ancient-Future is a model that was popularized by Robert Webber before he changed his emphasis, focus and tone at the end of his life. His books on Faith, Worship, Evangelism and Time are supremely helpful and informative. 

My quoting him does not imply a wholesale endorsement of all of his works or thoughts. 

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Religion and Consumerism’s Bricolage: in conversation with Philip Clayton

A couple of weeks ago I had a very interesting conversation with Philip Clayton. Several of us went out for lunch after the High Gravity session on Religion & Science. We were at a restaurant where the walls were decorated with a busy collection of reclaimed signs, old pictures and re-purposed trinkets.

Dr. Clayton was across the table from me and at one point I look up to notice that above his head was a sign that read ‘Holy’ on one side and ‘Holy’ at the other end. The words ‘Holy – Holy’ were framing either side of his head. IMG_2884

I tried to come up with something clever to say, scouring my memory for some passage from the Hebrew Bible or the book of Revelation to tweak. The window of opportunity closed because the conversation was quite intense. That morning the topic had been ‘Science & Religion’ and now we had expanded it to ‘Religion & Society’ – or more specifically to ‘Church & Culture’.

The conversation intensified and it became clear that neither Dr. Clayton nor Tripp was too happy with my cynical take on consumer mentalities when it comes to consuming religious experiences within a capitalist framework.

At one point I said “it is like that sign behind you: it’s not like the holy is absent from the space and all the activity that happening here – it’s just that it blends in and goes unnoticed in the midst of all the bricolage that it melts into.”

Somebody had reclaimed that wooden sign. There is a story behind it – there might have even been more to it (I wondered if it used to have a 3rd ‘Holy’ further down the line that had been lost).

But that is my point! In any gathering there are going to be those (like us at that table) who think that what is happening is legitimate, sincere, authentic, important and worth organizing your life around. The congregation is also going to be largely made up of those who are consuming a religious experience – and it is financially worth about the same amount as a movie, a meal, a game or a show.*

I will go even further: this is my great hesitation with those who want to ‘go back’ or ‘conserve’ with their religious participation. This impulse was never more evident to me than when I began interacting with those were into Radical Orthodoxy or with evangelicals who had converted to Eastern Orthodoxy or Catholicism. The ‘zeal of the convert’ can be a telling element when it comes to the anti-modern or counter-modern impulse.

An incongruity is exposed in the counter-modern impulse of these conserving movements. Never mind for a moment that often what is being conserved is born out of a patriarchal model – set that aside for a second.

I will attempt to make this in 4 succinct points:

  1. You do not live in the 14th or 16th century.
  2. You do not think like someone in a previous century.
  3. You do not engage in the rest of your week as someone in a previous century.
  4. You chose, as a consumer within a capitalist framework, to participate.

Those four things signal to me that even the most sincere, authentic, devout, and thorough engagement – whether a Pentecostal, Evangelical, Orthodox, Anglican, RO, Catholic, Mainline or Congregational expression – must account for the ubiquitous consumerism within which we all are saturated.

Dr. Clayton rightly said that I while I had a good point I was proceeding in far too cynical a manner with it. He is correct of course.

My aggressiveness is born out of a deep concern. What we say the church is about – what we believe the very gospel to be – is so vital and so needed in the world today, that we can not afford to ‘play pretend’ about previous centuries and blindly participate in consumerism all the while trumpeting the virtue of our chosen ecclesiastic community.**

The danger, in my opinion, is that religious communities will become nothing more than decorations on the corner of a neighborhood or one more option at the mall food-court. 

For christian believers, the holy is all round us. We can not afford for it to disappear among the bricolage nature of our hyper-advertised media-saturated existence.

The gospel, at its core, is incarnational. Our central story as Christians is flesh and blood in a neighborhood. The whole project is contextual – it only happens in a time and a place. We can never escape that. That is why romantic notions of past centuries or early manifestations can be dangerous distractions and fantastical facades.

We can’t afford to fade into the bricolage. IMG_2886

 

* plus it usually comes with free babysitting. 

** Some might object that they have not chosen but rather have ‘stayed’. I would argue that they did within the consumer’s capacity to do so. 

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