Archive for the ‘labels’ Category

[Be sure to check out the questions at the end of this post.]

I just read a blog post by Prodigal John (Jon Acuff) at Stuff Christians Like. I realized as I read his confession that I, too, am a Christian Culture Snob (though I think I already knew that I was). I would suggest that the proper language to use would be “Christian SUBculture Snob” since the Christian subculture is not a dominant presence within a broader culture to which many Christians conform, the dominant culture of the American empire. Nonetheless, I am a Christian Culture Snob according to Jon:

A Christian culture snob is a Christian that makes fun of people and things that are deemed “Christian.” I believe am cooler than you and able to edit “Love your neighbors” to actually say, “Love your neighbors unless you deem them cheesy and then instead feel free to kick them like a hacky sack woven of burlap and sarcasm.” Basically, I am prone to turn my nose up at some of the things you do.

Although I’ve reduced my degree of Christian culture snobbery in the last few years, during high school it was at an all time high, which is when I ran into you Carmen. I think you were doing that Champion song with the devil cameo and maybe the whole God’s Army thing with the dog tags at the time. And Christian radio, you were just so bright and chipper all the time. I had a field day with both of you. But looking back on it, and fearing that I’ll fall prey to Christian culture snobs when my book comes out, I realize that I was wrong and really unloving. And even though I wish I could eradicate Christian culture snobbery, I am but a meager blogger, one man who wears a retainer at night, a unibrowed writer with only a small voice. But the least I can do is to help other people know if they’ve fallen into the same trap as me. The least I can do is create the …

Christian Culture Snob Scorecard. Here are my results:

1. +0 points. I equally crucify cheesy Christian programming and The Bachelorette.
2. +3 points. Not “Jesus Junk” but I do have some other phrases to describe the knick knackery that Christian bookstores often sell at the front.
3. +2 points. Chris Tomlin, no. I met him and he was cool. Casting Crowns, absolutely!
4. +1 point. I don’t get the goosebumps from “I Can Only Imagine” but Shane and Shane might get me a little.
5. +5 points. But… you can usually tell.
6. +10 points. This is my worst offense!
7. +3 points. Ha! Ha!
8. +2 points. Only mildly embellished jeans.
9. +5 points. That’s me.
10. +0 points. Nope. I’m fully aware.
11. +3 points. Indeed. It’s true.
12. +3 points. Not Man on Fire but… yes… many other films.
13. +1 points. Maybe even 18-19%.
14. +1 points. Ditto “The Fray.”
15. -2 points. I’m proud that I went to a Michael W. Smith concert because I brag about the fact that I fell asleep.
16. +2 points. You have an abnormal amount of disdain for the movies “Facing the Giants” or “Fireproof.”
17. +8 points. Once again… I fell asleep after 5 minutes of “FtG” and refuse to watch “Fireproof.”
18. +2 points.
19. -2 points. I regularly criticize the cheesy nature of Christian culture but do all that I can to change it.
20. +3 points. He is intense. Saw Stephen Baldwin at Ichthus and the crowd started chanting, “Bio Dome.”
21. +10 points. I just say that there is no such thing as Christian music.
22. +2 points. Kirk is right up there with pleated khakis and the Republican haircut.
23. +3 points. I’m not a middle-aged female.
24. +0 points. I checked out the site because I was hoping it would be satire.
25. +16 points. Indeed.
26. +4 points. Complete lack of wisdom.
27. +0 points. Not really.
28. +3 points. Oh, Thomas.
29. + 4 points. Forget the strong, godly man with the mysterious past. I just make fun of Christian romance novels in general.

I scored 93. Off the charts. Once again, I have to agree completely with Jon:

How did you score? To be honest, I fluctuate a little but on most days, I am on off the charts. But what this site is teaching me is that mocking doesn’t really do awesome things for Christianity. I’ve definitely blown that sometimes with what I write and am probably the guiltiest of all of us, but I realized something the other day. I’ve never once had a non-Christian say to me, “You know, this faith you’re making fun, this Christian culture you’re mocking sounds really intriguing. I think I do want to start an everlasting personal relationship with Jesus. Thank you for being so willing to make fun of Carmen for me.”

I must ask a question. OK… a couple of questions. Is it good that there is a Christian subculture? Is the current, popular Christian subculture even really “Christian?” What does a real, healthy, and good Christian culture look like?

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You may select up to (2) options. If you want to select “other” then click comments and add another option there.

The Silent Historical Framework of the Emerging Church

Recovery of Genuine Wesleyan Theology in Postmodern Context

Travis Keller

02.29.08

A Condensed Book Review from a Wesleyan Theological Perspective on

“Emerging Churches: Creating Christian Community in Postmodern Cultures”

by Eddie Gibbs and Ryan K Bolger

“Common needs often create strange alliances.” Eddie Gibbs and Ryan Bolger begin the preface of their book entitled “Emerging Churches: Creating Christian Community in Postmodern Cultures” by addressing their seemingly implausible ability to write a book together. Strange alliances, indeed. Many hear the words “Christian community” and “postmodern cultures” used in conjunction with each other and immediately assume that the two are being juxtaposed one against the other. The same may be true for the terms “Wesleyan theology” and “emerging church.” While the connection between the two may never be verbally stated, Wesleyan theology may very well be the silent historical framework of the emerging church.

It is noted in the book that the process of dismantling the modern (referring to a historical era and philosophy) practices of Christianity “is a fragile movement that can be marginalized by denominational leaders and killed with criticism by theological power brokers.” Churches that are “emerging” in their practice are faced with great degrees of resistance. To associate with any certain theological tradition would be suicidal to a hopeful movement. The labeling system within the Emerging Church has caused immense confusion so a further label would arouse criticism growing from its current level of existence into a destructive force from both opponents to the noted tradition and adherents to that tradition. Opponents would continue to oppose that which they already oppose and adherents would defend their tradition in an attempt to preserve it from a supposed threat and distortion. The reality of the shift in church practice, however, is ultimately going to reflect certain roots in the history of the church. The ideas for ecclesiological method offered by Emerging Churches closely align with the thought of John Wesley.

The emerging church is difficult to define. Moderns may desire a clear, definitive statement but as noted by Doug Pagitt, the church is “not necessarily the center of God’s intentions. God is working in the world and the church has the option to join God or not.” By avoiding a precise definition of emerging churches, Gibbs, Bolger, and company allow the church to function as a moving organism whose missional direction is dependent on its own choice. What may be criticized then as a low view of the church is actually the highest view imaginable. The church is dependent on grace when it chooses to follow its own way rather than the way of Jesus. Wesley, an advocate of the free will of humanity trusts in means of grace gifted by God when the church moves in a manner that reveals the imperfect people that it is.

Wesley contends that the church is not to be separatist or divisive. The emerging church is distinctively Wesleyan then in that it does not merely get caught up in argument or exchanging critique with its opponents but rather focuses on the person of Jesus and the love for others that he offers. Gibbs and Bolger note three core church practices from which other practices are created. They are “(1) identifying with the life of Jesus, (2) transforming secular space, and (3) living as community.”

The message of Jesus was not a message about going to heaven. His was a message and demonstration of enacting the Kingdom of God on earth. To live in a manner that reflects the life of Jesus is to truly embrace what Wesley termed “entire sanctification.” The Church is the people who are called out and set apart to enact the Kingdom of God on earth. To do so requires a confrontation with the risk and cost of following Jesus and thereby necessitates a grace that precedes (preveniant) the Church, enabling it to embrace the fullness of the mission of God by entering into that which may be considered “secular” and living in a “sacred” manner. Such living entails relinquishing one’s “unlimited sovereignty over his or her individual person” in order to “create missional communities” that may only exist within the context of love. Wesley states, “By this let all men know whose disciples ye are, because you ‘love one another.’”

Gibbs and Bolger proceed with more practical examples of Emerging Churches that very distinctively reflect Wesleyan theology. Wesley continually references the need for the Church to care for the poor and marginalized. Contrary to the quite exclusive appearance of many church gatherings, Emerging Churches are to be accepting and inclusive. Not only does inclusivity include people from other traditions, cultures, and even faiths but it also extends to the poor who are otherwise considered strangers. Central to the gospel message is that those who “don’t have” are invited to share in the “having.” The stranger is to be invited into the community. He/She is to receive that which is given generously. Hospitality remains a key component of helping others to honestly accept themselves as true members of a community for a generous gift is much more useful, according to Wesley, when it is personally delivered. Giving accompanied by shared relationship is invaluable to the message of Jesus. It removes the thought of needing to receive in return.

Emerging Churches concludes with sections devoted to the concept of the body of Christ producing and creating. There is reference to the same passage in Ephesians that Wesley uses in his address “Of the Church.” In order for a community to function in full health each member must use his/her talents and giftings as he/she has been granted. “Full participation is an alternative to [modern] consumer church” which is founded ultimately on fulfilling a selfish desire. Emerging churches seem to pursue the concept of the priesthood of all believers where all members of the community are contributing. No one is being served any more than he/she is serving.

“Emerging churches are communities that follow Jesus into the kingdom and the far reaches of culture. [They] destroy the Christendom idea that church is a place, a meeting, or a time. Church is a way of life, a rhythm, a community, a movement. Emerging churches dismantle all ideas of church that interfere with the work of the kingdom.” With Gibbs’ and Bolger’s representation of Emerging Churches, Wesley cannot argue. The way of living taught by Wesley and the way of the Emerging Church is the way of Jesus.

What do you think of the new logo and the subtitle for subversiveREFORMATION.com? What do you think the image means? What are your thoughts on the phrase? Please comment.

Please select up to two (2) answers that best represent(s) your preferred form of being church. You may elect to choose only one option or you may choose two or none. Please be sure to add a comment to either explain your reasoning or state why you believe the survey is grossly inaccurate, mis-worded, and/or impossible to answer well.

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Thanks to "makeesha" and Julie Clawson for their thoughtful comments and contributions to some ongoing dialogue on my previous post concerning Emergent Village , their^ recent gathering, and the ideas of home and church. makeesha pointed out one thing that i was attempting to suggest or about which i was honestly inquiring. The blogosphere and twittersphere are quite confusing when dealing with anything other than the regularities of life. Many things are hard to communicate when the conversational dynamics of tone, vocal inflection, facial expression and body language are absent. Yet, inconsistently, I continue to blog. Ha! In the same way I wonder about the clarity of communication during a gathering of those with limited to no historical and proximal connectivity (maybe that is an incorrect assumption). How does Emergent Village benefit one’s local context? How does EV benefit a community’s love toward neighbor? What is the value to Emergent Village’s global presence? Are these some of the questions discussed at the gathering in D.C.? What are some perspectives about the value of the family and the family being the agent of change with the church in order for the church to be the agent of change within society?

Julie, I am glad that you were not permitted and/or discouraged from Tweeting during the gathering. A friend recently tweeted that even though there were a good number of people attending a Bible study gathering that none of them really seemed present – to which I replied, "It’s good to see that you are fully present since you are tweeting." I also recently wrote a short book review on Reggie McNeal’s Practicing Greatness: 7 Disciplines of Extraordinary Spiritual Leaders where I focused on the the idea of centering our time and energy so as not to have the distractions of internet, mobile phones, and television consume us.

^ I realized after writing this post that I used the possessive language of "their" when referring to Emergent Village. I hope this is not offensive as I know that any of us who have every associated ourselves with or been labeled as "emeregent" (whether for good or bad) do not wish to be an exclusive group that claims ownership of some institutionalized system.

Many MVNU students have been attending the Sunday morning gathering of Christians who call themselves "Journey Church." Here is the fifth (5th) of six (6) reasons why MVN(azarene)U students have been so highly attracted to the non-Nazarene gathering place that is Journey.

From post #4 of 6…
[There is also…]

5. The idea that everyone is doing it.

I’m not precisely sure what defines a trend except the idea that "everyone is doing it." After a discussion with my friends Nate Okuley and Lee Yowell in Nate’s car on the way to Hunan Garden for some dialogue and General Tso’s Chicken (insert another prepositional phrase here), I am offering a list of cultural and branding trends that exist within MVNU:

North Face : These branded jackets may be seen on many students walking around campus. I do wonder if North Face jackets worn in warmer spring and summer weather are symbols of one’s need for identity to be justified by a trend/brand.

Chipotle : I had never tried the oversized burrito from the McDonald’s Corporatio n owned mexican grill until I worked at MVNU. I will admit, I likes me some Chipotle even though I loathe McDonald’s and even have a hard time saying the last name of a certain clown named Ronald without having moderate to severe reflux in my esophageal tr act. Flour tortilla, rice, cilantro, chicken, onions, peppers, black beans, corn salsa, fresh tomato salsa, and cheese. Trendy and tasty for a mere 950 calories, 28.5 grams of fat, and 43% of my daily intake of iron. I heart you Chipotle (but I hate your mother).

Mac : The musical group/band/singer Feist would be relatively unknown if Mac had not used the now popu lar "1, 2, 3, 4" on a quite catchy advertisement for the th en new ipod nano (Am I supposed to capitalize the word "nano" or the "p" in "ipod?" What is the trend?). I confess that I do own a very nice, new generation, large capacity ipod Classic which I enjoy very much ("Classic" is capitalized just in case I got it wrong the first time. I want to be justified by my trendiness.). I also have MacBook envy. I have battled lust for the new aluminum cased media and online connectivity machine largely do to the slow proc essing and occasional random shut down of my now archaic HP Pavilion. I am also wanting to use iLife 09 for video and picture editing of my daughter, Kyla. I simply can’t quite justify spending $1299+ on a laptop when we’re trying to save and raise money to adopt internationally . It’s not easy fleeing green. "Tell me that you love me more. Buy me, Mac."

Journey Church : "If everyone’s going there and says it’s sweet then I’m going to go check it out." Is this a good enough reason? No previous connection with the gathered community? No theological research?

This of course leads me to the number one (#1) reason why MVNU students go to Journey…

TO BE CONTINUED.

^ This post is dedicated to Lee Yowell.

Many MVNU students have been attending the Sunday morning gathering of Christians who call themselves "Journey Church." Here is the third (3rd) of six (6) reasons why MVN(azarene)U students have been so highly attracted to the non-Nazarene gathering place that is Journey.

From post #2 of 6…
[v. TASTE. The cost of time and travel is worth it due to…]

3. The music.

Music is more than sound particles waving through the air which then travel through the human ear to one’s brain and perceived as beats and tones. Music reflects the rhythms of life. It creates emotional connectivity to certain life events and seasons. Music moves. It flows. It creates mood and environment.

Journey’s musical worship leader, Les Claxon, performs music in a manner that connects with the generation of college students. His style is fresh and may be simultaneously or distinctly highly energetic and emotionally turning. At the core of his leadership is a person who authentically exposes his heart as he expresses his own love for God as he sings with the quality of a recording artist while playing the acoustic guitar supported by other guitars and the percussive beats of a cajon or drum set. Les’ musical worship style is one with authenticity that is desired by a relatively young congregation.

• What are the positive and negative attributes of emotionally charged music?
• Why do some define worship as the 20-minute period of music prior to a lecture at a Sunday morning gathering?
• Why does authenticity hold such high value?
• Is it worth ceasing musical worship in order for the church to understand the fullness of worship?

Les is not the only person who leads the church in worship. Students gravitate toward…

TO BE CONTINUED.

A conversation had in the lobby of Oakwood Hall at MVNU . Some alterations may or may not exist toward the end of the conversation for the purposes of communicability:

Ryan Walker : Do you like the Decemberists?
Travis Keller : I don’t know. Are they post-rock instrumental?
Ryan (hereinafter called "Toast") : Have you ever listened to them?
Travis : Yes, I think so. But I have listened to many musical things so sometimes I cannot specifically recall who sings what and if it is good. Are they good?
Toast : Yeah. They’re good.
Travis : How do you know?
Toast : It’s an opinion.
Travis : So they really might not be good?
Toast : To some people.
Travis : So it’s just your perception and musical taste or flav’a that defines what is good? Then how can one know if anything is ever really good? What does it mean to be good anyway? For example. I loathe country music.
Toast : Yeah.
Travis : Country music is not good. Or is it? Who am I to think that I can authoritatively say what is good and what is not good? Maybe country music is good. Maybe all forms of music are good and I’m just too arrogant or self-absorbed to value the person(s) creating a certain type of music. What if all music is good and I simply don’t appreciate it?

What does it mean for something to be good?
What is goodness?

Please comment.

I am…

POSTconservative.
POSTatheist.
POSTchristendom.
POSTmodern.
POSTcolonial.
POSTlapsarian.
POSTenlightenment.

And I follow Jesus.