[CURRENT]



Food for Thought Living: The Path that Jesus Walked

Mark Scandrette's Sou Graphitti: Making a Life in the Way of JesusThere are many aspects of criticism towards the Emerging Church that I find less than compelling, and very often, less than accurate. Often one can almost smell the fear behind such rebukes. It is fear of change. Fear of the unknown. Fear of something new; even if, ironically, this "new" thing is actually a rediscovery of an ancient Christian practice or perspective.

That said, if there is one criticism that, to me, does hit home, is worth heeding, etc., it is this sense that whatever theology we end up with, it must be embodied. It must prove incarnational to be of much value. And, to be clear, by this I mean it must not just be a theology that presupposes a "living out", but it must be a lived out theology. Including an incarnational perspective, without actually doing it, is almost worse than missing the emphasis altogether.

Now, let me also be clear that, in my own life, I am very much aware that this is still a work in progress. Moving my theology off the page, off the screen, off my cerebral cortex, and into my daily living, is still something I am working on. And on many days, probably my most self-aware days, I am cogniscent of just how freshly cut my feet are on this rocky - yet liberating - path that Christ walked.

Thankfully, I am not the only one in Emerging Church circles taking this seriously. I've recently been reading through Mark Scandrette's Soul Graffiti, and very much enjoying its practical, feet-on-the-ground approach to our 21st century Christ-imaging. The subtitle of the book, Making a Life in the Way of Jesus, very much gets at the crux of the book's subject matter. In his critique of western Christianity, Mark has the following to say:

It is likely that we have more collective data about Jesus and the scriptures than anyone did in the first century. If what was needed was more information, we should expect radical transformation of individuals and communities - because in a literate society we have unprecedented access to the sacred texts and interpretive resources. Most of us could close the scriptures and simply spend the rest of our lives trying actually to obey the wisdom we can remember.

In Western society we are culturally conditioned to assume that intellect ascent to a set of propositions is an adequate substitute for obedience. If the progeny of those who kill the prophets build their shrines, then perhaps it is those who refuse to obey the teacher who immortalize his words.

These are words to take seriously. It has been noted that various religious traditions often stop the living out when future generations seek to legislate earlier sayings and doings in the creation of faith institutions. What was organic and present in one moment is cemented into a "holy" image by later generations, in their attempt to honor what God did through a group of people at a specfic point in time. Hence a movement becomes a monument.

Perhaps, as Mark suggest, we have done the same with Jesus. By focusing on what he has already done, perhaps we have missed the point that we are to carry on in that same way of life. That we are to continue on the path that he walked, rather than merely throwing up a heritage marker that celebrates what happened two thousand years ago.

Please don't misunderstand my point here. I am not denying the fact that a major aspect of Jesus' ministry was what he did in reconciling us to God. But this is not an either/or kind of equation. It is very much a both/and. Yes, Jesus reconciled us to God. But we must also affirm, and go about actually doing, the things that Jesus did, realizing that even in these steps we are being reconciled to the heart of God. Salvation, in its fullness, is a journey taken.




Don't Critique or Condemn Culture, Make It

Culture Making by Andy CrouchOne of the books I've been reading lately is Andy Crouch's Culture Making: Rediscovering Our Creative Calling. It's definitely a little different than anything I've read this year. The book is a fairly easy read, while being impressively comprehensive in its description of what exactly constitutes "culture". And thankfully, this book is much more than a purely academic read. Crouch, as the editorial director of the Christian Vision Project at Christianity Today, has been intimately involved in this field for some time now. Crouch is all for active participation in the creation of cultural alternatives, and he has helped to gather and champion Christians who are doing just that.

When it comes to the culture critics on te other hand, Crouch is critical. Or more specifically, he argues that cultural critique is simply not that productive. As Crouch argues, Hollywood, for instance, doesn't change its mind on the subject matter of its screenplays, merely because some moralistic academic tries to demonstrate, however effectively so, that typical Hollywood fare tends to take the low road. The bottom line is the bottom line. The greenback speaks, via box office receipts. End of story. "The academic fallacy", writes Crouch, "is that once you have understood something - analyzed and critiqued it - you have changed it. But academic libraries are full of brilliant analyses of every facet of human culture that have made no difference at all in the world beyond the stacks."

And when it comes to those who condemn culture, Crouch is even less encouraged, or encouraging. The James Dobson's of the world will no doubt find this perspective disappointing, or worse, condemnable. But SHOUTING, it seems, gets us nowhere; whether that be in a "discussion" with our spouse, or in civic discourse.  Most often, the only ones listening to the shouting are the choir, already concvinced that banging a gong is somehow pleasing to God. Shaming might work in fundamentalist circles, but outside of that sphere, no one's really listening, because the entire milieu of shame and fear is incomprehensible as a paradigm for truth and living.

So what's the alternative? Well, the alternative is the alternative. Which is just an artsy way of saying that the way you combat less than edifying, less than dignified culture, is to create cultural expressions that are. Don't critique. Don't condemn. Create. Hence the title of the book. Crouch writes,

So this is what culture does: it defines the horizons of the possible and the impossible in very concrete, tangible ways. I don't just believe in fast and convenient travel by highway; I  don't just value it; it isn't something I can imagine that I couldn't imagine before. It is something I can actually do. And the only reason I can do it is because someone (President Eisenhower, the members of the United States Congress, and untold members of civil engineers, road builders, zoning commission members and accountants) created something that wasn't there before.

One of Crouch's most interesting, and, I would argue, most compelling arguments, is that culture creation is infinitely more difficult - and more time and energy intensive - than mere revolution. Crouch writes,

And like earthquakes, revolutions are much better at destroying than building. There is an important assymmetry here, whose roots go all the way down to physics: It is possible to change things quickly for the worse. It took only two hours after the colllision between a 767 and the South Tower of the World Trade Center to destroy it. But no one can build the World Trade Center in two hours. The only thing you can do with Rome in a day is burn it.

Speaking of critiques and all that, perhaps this is a healthy one, when directed towards us in the Emerging movement. It should at least serve as a warning. Many a critic has been critical of our tendency to do nothing much more than condemn, or critique (read: deconstruct) what has come before; especially in terms of the tenets of Modernism. I don' think we should shy away from offering such critique. But we're seriously fooling ourselves if we think our work stops there. It's in the practical alternatives we offer that this movement will ultimately be judged. And I'm not speaking merely of alternate theological and ecclesial  "conceptions", but actual, on-the-ground, flesh and blood communities of faith living out the way of Jesus in the 21st century.



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