Myths of postmodernity and the Emergent Church

As the Presbyterian Church (U.S.A.) continues to deal with its various struggles around its spiritual and physical health, a myriad of new terms are tossed about. No debate has been so paradoxically embraced and maligned as the seemingly ambiguous discourse around the “Postmodern” church. Often used alongside such terms as “Emergent,” “Culturally Creative,” “Bobo” and who knows how many others, this struggle with the church yields the usual debates around what is the Truth (Gospel, God, Church, etc.) and how a people of faith are supposed to faithfully claim and live out that Truth as we understand it. 

Is this new discourse around the nature of the church any different than other times in the church where cultures, generations, and worldviews have collided? 

In some ways, yes, but in many ways, no. As with any debate that critiques current culture, church or otherwise, old polemics persist: old/new, traditional/progressive, conservative/liberal, etc. But the postmodern debate brings an added dimension that makes this situation unique. The effects of postmodernity, on our society and culture beyond the church, force a deeper discussion. It goes beyond a change in methodology and strategy to a deeper, more profound challenging of a particular worldview and the possible ramifications of the huge transformation of the church as we know it. This overwhelming reality often forces society and thus the church into old modes of discourse that do not truly honor conversations and deep personal transformation but rather reinforce old ways of being in relationship, one of polemics and taking sides.

We as a denomination can tackle this dilemma in several ways:

1) Run the for hills, circle the wagons, bury our head in the sand, you pick the metaphor. We just pretend this “thing” does not exist.

2) Hunt it down and kill it. Yes, kind of violent imagery, but often when less challenging ideas are brought to the forefront, this can be the formative attitude. Just ask any local pastor who has tried to lead change in worship, church school, flower placement, etc.

3) Engage in the discourse and see what happens.

No big surprise–I would hope most folks see the value in option #3, and this is the route I am choosing to take. My motivation for contributing to the discourse is not to end or solve the discussion (see witty disclaimer below) but to be a part of and to keep the conversation hopeful and moving towards personal and corporate spiritual transformation.  

But (Isn’t there always a “But?”) as with all articles or opinion pieces trying to address the dilemma of the “Postmodern” dialogue, I must begin with the pre-requisite (and very postmodern) disclaimers.

Disclaimer #1: Please don’t let me waste your time.  This article is not an even-handed look at postmodernity and the postmodern church, nor is it a piece trying to persuade you that it exists or that you should now start sharpening your “pomo” vocabulary. I will come clean right now. I am a self-identified postmodern and I am proud of it. If your first reaction is to dismiss the entire notion of the existence of postmodern culture let alone the idea of a postmodern church, while I would hope that you would read on and this would be a “seed” for later, I am under no delusion of my own profundity or persuasiveness. 

Disclaimer #2: I am only speaking from my own context and experience as a self-affirmed Presbyterian postmodern and a pastor serving a distinctly postmodern, emergent and Presbyterian congregation. This disclaimer is at the beginning of all faithful “postmodern” pieces because Postmodernism understands that there are no “one size fits all” answers, but one another’s experiences can help in our personal discernment of what God hopes for each of us.

Disclaimer #3: Oh yeah … one more. While I am trying to disguise myself as a deep thinking, theologically profound advocate of grace-filled transformation, I am really just a practitioner trying to find my way to be a faithful servant of God in a world that seems increasingly chaotic and down-right crazy.

Let me give you one working definition as I understand it, an amalgamation of definitions heard over the years:

Postmodernity is a paradoxical worldview that flows from a modernist worldview and is characterized by a shift in culture that moves from being scientific, analytical, institutional, and mechanical to one driven by the mystical, experiential, relational, and organic.

Next, here are a few of those nasty urban myths that begin to sneak into the discourse whenever a perceived movement begins to take shape that just MAY lead to some kinds of transformation. This is not an exhaustive list nor are these in any order of import, and are humbly (yet confidently) offered to my beloved denomination as we all try to figure this whole Postmodern, Emergent church thing out.

 

Myth: Postmodernism can be defined.

Reality: It can be described.

One of the real struggles in talking about postmodernity is that we are in the midst of it. How do you describe something with any kind of objectivity when you are in the midst of it?

If we want to know about teenagers, we should talk to teenagers as well as people outside of the teenage context who have some expertise on the subject. We then would get an expanded view to help us better understand teenagers’ actions and culture. 

If we are trying to figure out postmodernity, we really have only the first part. Who truly can stand outside of the context? So the questions should not be, “What is or who are postmoderns” but rather, “How does it feel to be a postmodern?” or “What does postmodernity look like?” In essence, we generously describe the experience that is a very postmodern approach rather than rigidly define it, which is decidedly NOT postmodern.

 

Myth: Postmodernism is a rejection of all things traditional.

Reality: It flows from all things traditional.

Some of the young Turks out there would like to destroy the traditional temple and replace it with candles, café tables, and couches. Cool, I say, but I must first ask, “Why?” One of the problems is that many who claim to be “Postmodern” are actually just being “Modern” with generalized postmodern outer garments. Couches and candles are great and may indeed fit the need, but the “post” in postmodern does not mean a rejection and replacement of what has come before, but something that flows from what has come before. Postmodern is not a rejection and destruction, but a movement into something new that is formed and grounded in something old. This characteristic separates the “Seeker” movement from the “Postmodern” one. Seeker churches simply remove what is deemed to be too churchy. Postmods still carry much of the traditional values and rituals, but do it with a new flair, style, and approach.

 

Myth: Postmodernism is just another church growth fad.

Reality: It is a cultural reality.

One of the first responses of the postmodern-suspicious community is to label it a fad, likened to the Purpose Driven Church, Gen X, or any other movements that offer some sort of methodology and hoped for and measurable outcome. Unlike Purpose Driven, if you mention Postmodern to other academic and cultural pundits, they would undoubtedly each have something to say about its effects on their particular disciplines. And while “Purpose Driven” and other movements may simply be repackaging other cultural tendencies, Postmodernity is clearly a cultural and sociological reality that has been accepted as a norm. If you still don’t believe me, Google both “Postmodern” and “Purpose Driven” and see what comes up. Odds are that Postmodern will turn listings on the arts, history, (hopefully a little church stuff) while Purpose Driven will be all about the church.

 

Myth: Postmodernism is method.

Reality: It is an approach.

This just happens to be my favorite myth and the one that can often be a good determinate of whether something/someone is or is not postmodern.  Because Modernity deals in structured categories, hierarchies, and methodologies, the only way a Modern can understand it is to try and force postmodernity into Modern modes of thought. Questions a Modern asks about Postmodernity: “How do we structure a postmodern worship service?” “What is the definition of Postmodern?” “What are the steps to become Postmodern?”

Basically, the chaotic and ambiguous comfort zone of the Postmodern is hell for the Modern (and I do not use that spiritual location lightly) because for the Modern this place is seemingly uncentered, amorphous, and lacking in any kind of structure. The Postmodern response is, “Exactly, and we like it that way!” The approach of a Postmodern is to find security in embracing the chaos while the methodology of the modern is to find security in structuring the Chaos away.

 

Myth: Postmodernism is generational.

Reality: It is a worldview.

This one is simple. While odds are that your average postmodern congregation will be younger in age, chronological age does not predetermine one’s resonance with Postmodernity. The Modern world assumes so, thus makes the chasm more glaringly obvious. The worldview of needing to understand Postmodernity as a neat and controllable set of descriptors or demographics with a set beginning and end is Modern. It is in exact opposition to the needs of the average postmodern worldview, that of constant and chaotic transformation brought about by organic and authentic interaction and conversation.

 

Myth: Postmodernism is just repackaging the old ritual.

Reality:  It is about connecting to God.

When it comes to criticisms of the postmodern church, the one that just gets me as a local pastor is that we are “selling out” or “watering down” the Gospel. BUZZZZZ! Thanks for playing, but that is just not the case. In fact, I would say that Postmoderns take many of the traditions and rituals much more seriously than many other churches who claim to be the holders of the one Truth and way of being church. I say this because if nothing else, the postmodern church is intentional about how people connect with God. 

Now before my more Modern colleagues get all bent out of shape, I do not mean to say that more traditional churches do NOT connect people to God.  I do say that the methodology to do this is already set and probably works for those who are faithfully part of those communities. What the postmodernity does differently than past trends is to be fluid in the ways that this may happen with folks. The postmodern church understands that individuals and communities connect with God differently, at different times along the journey. If that is taken seriously, the ritual and practices reflect the deep yearning for God that predicates any transformation. This is not relativism or selling out, it is merely a different approach to spiritual formation that does not have an ending or a starting point, but is a constant journey embracing the ambiguity of it all.

 

Myth: One can become a Postmodern.

Reality: You can try, but it is difficult.

Can a “Gen X’er” become a “Baby-Boomer;” a Chinese-American become a Filipino-American; a southerner become a northerner; a Red Sox fan become a Yankees fan? I don’t think so. Being postmodern means sharing a particularly expansive worldview without set characteristics or definitions. Some shared cultural trends and leanings can be identified, but in the end, if you are trying to decide if you are postmodern, I would say you just KNOW.  Trying to become postmodern means needing a set of characteristics you set out to fulfill; check box A, B and C. You might be able to check off boxes, but if they are not truly who you are then they are inauthentic traits and inauthenticity is distinctly anti-postmodern. 

Now does than mean folks of differing worldviews cannot learn about, appreciate, and even try to integrate aspects of differing worldviews? Of course not. In fact that approach is the only way humanity has ever bridged the gaps across gender, economics, race. But, if you are hoping to become postmodern, even the quest of that process and asking that question amplifies how NOT postmodern you may be. 

 

Myth: The Postmodern discourse is just the playground of elite, white, male, conservative zealots.

Reality: Yes … but.  

Well, this one can be difficult to dispute. Yes, much of what is out there right now is from white, evangelical, male elites (I am sure someone is going to take offense at that.) That is where the work is coming from now, but that does not mean they are the ones to define it, expand on it, and help find the riches there. If that logic were to follow, how did we ever move from Calvin and the rest of the old dead white guy crew to a place of developing thought around theologies, experience, and womanist liberation, play, etc.?

 

Myth: The Postmodern church is not interested in the TRUTH of God.

Reality: Well, maybe not according to your definition of Truth.

One of the most frustrating and insulting misconceptions of the postmodern church is that there is no concern for the Truth. Again, falling into old styles of debate and tactics to discount a movement, hit them with the “They are wishy-washy!” label. And while this may be true for some, the overriding force of the Postmodern church is the excruciating yearning to strive for Truth. And even more troublesome is that the Postmodern knows that this struggle for Truth may not ever be understood beyond “Jesus loves us” and that is exactly what God intends for us. 

The difference lies in how one defines truth when one stumbles upon it. For some, this happens in a dogmatic statement of faith while for others, namely the Postmodern church, Truth is discovered amidst and along the journey of conversations and relationships. Our ability to name and live it may fade in and out as life may dictate, but the understanding that there is a Truth never wanes. The key aspect of the Postmodern church is that we are not offered security or stability, rather glimpses of the Truth are offered as a challenge to continue in the search.

So there you have it, just a few thoughts to get the Postmodern juices flowing and add some more meat for the discourse. It is my hope that somehow, somewhere in some part of your spirit, a word, phrase, or thought created a moment for pause, a twinge of challenge or an exhale of relief. If any of those things happened and can be counted as positive parts of your spiritual journey, then my spirit is full.

 

Bruce Reyes-Chow is the pastor of Mission Bay Community Church, a PC(USA) new church development in San Francisco.  Bruce is a San Francisco Theological Seminary graduate and has been serving the denomination at all levels for the past 20 years.