Change is inevitable and there is nothing anyone can do to stop it. “It would be like telling the sun not to rise,” says Phyllis Tickle, author of “The Great Emergence.”
Phyllis believes that a change similar to, and as monumental as, the Protestant Reformation of the 16th century, has already begun. “I’m Anglican, and six years of labor brought forth “Called to Common Mission,” which allows Lutherans and Anglicans to swap parishes, with credentials being shared.”
“Called to Common Mission” is the name of the agreement adopted by the ELCA 1999 Churchwide Assembly to establish a relationship of full communion between the ELCA and The Episcopal Church (USA). The agreement opened the way for cooperative mission efforts.
“You see,” explains Phyllis, “the great emergence is a construct. It is made up of many things — social, economic, environmental, intellectual, political, religion.” She further believes that this type of change happens every 500 years. No one knows why, but it does. For example, 500 years ago there was the Protestant Reformation. Five hundred years before that was the Great Schism that divided the Catholic and Orthodox Churches. Five hundred years prior to that saw the decline and fall of the Roman Empire, and 500 years before that, the birth, death and resurrection of Christ.
There are many new places of worship that identify themselves as emergent. There are home churches much like those begun by the early church. St. Gregory’s Episcopal in San Francisco is alive with singing and dancing. The House for All Sinners and Saints, an ELCA congregation in Denver, describes itself as “the ancient-future church with a progressive but deeply rooted theology.” Congregations with large worship spaces accommodate stages, dramatic lighting and live bands. Those with limited facilities might meet in places reminiscent of cafés rather than cathedrals.
So what will the church look like after the dust settles? Phyllis says that it is too early to tell. The changes we are seeing now may not last into the final form of the emerging church. Emergents borrow from many denominations, while resurrecting ancient traditions and customs. These typically emphasize spirituality and community outreach.
When asked if this means the waning of denominations, Phyllis replies, “Protestantism isn’t going to cease to be. It will give way to something new. Local congregations may go away,” not because of something members did or didn’t do, but because “you didn’t cause emergents,” says Phyllis, “and you’re not going to stop it. Is it perfect? No. Neither was Martin Luther.”
Phyllis Tickle is the founding editor of the religion department at Publisher’s Weekly. She has written more than two dozen books, most recently, “The Great Emergence: How Christianity Is Changing and Why.” She is also the author of the “Divine Hours” series, which collect seasonal daily prayers, psalms, readings and other resources for fixed-hour prayer.
When John Calvin learned of Luther's "Reformation" he had his reservations and wanted to discern whether Luther's theology was merely a novel innovation or a restatement of true Christian faith.
I am a stalwart Lutheran but I share Calvin's reservations about "the Great Emergence." Is this a mere novelty or an issue of substance? I do not care much for matters of style or "how" the Christian faith and its worship ought to be performed. I am interested to know the content, the center, of 'Emergence Christianity'? Is it a mere novelty or a valid restatement of true Christian faith?
I can enjoy the company and respect the theological difference of those who do not share my convictions, but I'm not about to abandon the central tenets of my Lutheran faith: justification by grace through faith, simul justus et peccator, the theology of the cross, Christ as our hermeneutical lens, the clear distinction of law and gospel, the bondage of the will, the real presence of Christ in the eucharistic elements.
Perhaps inaccurately, I suspect that 'Emergence Christianity' does not care much for such matters.
As I was reminded yesterday evening at worship, births involve flesh and blood people -- they can be messy -- they involve pain and and uncertainty about past, present and future. But they can also filled with much hope and joy. So it was for Mary, Joseph and shepherds at Jesus birth. So it is for the people of God in every generation. We trust and believe and go on knowing that the one who was born in Bethlehem and called Emmanuel also rose from the dead. Shalom to all. LeeE
@ R Don Wright:
I think it is very clear that we are at the end of the era of implicit/explicit state-sponsored Christianity and experiencing the full impact of post-modernism. What we don't have, yet, is our "Luther" who clearly outlines how Christianity changes as a result of this cultural shift.
Personally, I think the Missional Church movement is the closest, but I'm still in the early stages of exploration and still wondering what this means for me. You aren't required to abandon your basic Lutheran tenants (which I share); however, you need to consider that Jesus: The Word, The Truth (with a capital T) is spread to others through "little t" truths that are culturally informed (and here's where the post-modernism comes in).
While you don't need to abandon what your basic tenants mean to you, the way you state them may not resonate with others. Clearly, how the Lutheran and other mainline churches have stated the little t truths having not been working so well in the U. S. for the past several decades as they evolved in a different culture. This is where the reform is needed! But where is our Luther of the 21st century?
Phil Henderson asks: "But where is our Luther of the 21st century?" It may not be any "one" person. I do believe the internet and World Wide Web are becoming entities of their own. This will be the anvil where the theology of the Emergent Church is being hammered out.
It is as fickle, messy and as imperfect as Luther. But as the printing press was able to disseminate Luther's ideas, so the internet will be able to do as well, but so much faster.
David Whitenack wonders: Can we also observe the Great Emergence of Lutherans at our Synod and Churchwide assemblies? Is this also an anvil where we hammer out our understanding? Is this where, as Tickle describes on p. 151 of The Great Emergence, “the emergent Christian finds ultimate authority 'in Scripture and the community'.“
I'm not sure what the Emergent Church is or looks like. My experience with an ecumenical group here in Lexington,KY may be close. The group is called "Mission Lexington" and is comprised of 1 Baptist, 1 Episcopal, 1 Presbyterian and 1 Lutheran congregations. We provide free and/or low cost medical and dental care to (mostly) unemployed and uninsured folk.
In my younger years I could have never have imagined doing mission work with such a diverse group of churches and I'm sure theological discussions in this group might get messy in spite of our "full communion" relationship with 3 of these churches. We are, despite of our differences, the church in mission in our city.
Clearly the community practice of Christianity in varied settings and in any particular setting should have flexibility of expression. Throughout the history of Christianity there have been varied expressions, postures and practices of worship. etc. Our heritage is rich-- so why throw out the family jewels, so to speak. That would be foolish. But it is good to look at those jewels with fresh eyes and consider new settings Our rites and rituals , proclamation and sacraments shouldn't be like great-aunt Mildred's old mink stole-- but rather, like the central activities (treasures) of the corporate/community expression of our faith-- imbued with layers of meaning and creativity and valuable possessions of heritage as well. I believe some home churches are emerging because people are fed up with either the stodgy pale fossilization of liturgy, or, on the other hand, the hokey "open mike" karaoke for Christ" or faux rock concert model of worship. People are also fed up with church politics. I personally think churches have lost ground because hierarchies, clergy, and laypeople have, in desperation, tried to be all things to all people. Liturgy and worship is an art form linked with the practice and exercise and expression of faith. In any art form-- it doesn't hurt to have knowledge of the material and the use of it as a language. Liturgical practices can find new life when the "reason" for the practice is offered. And, of course, new applications of all of the above are a good thing. But we shouldn't, as they say, "throw the baby out with the bath water." And we should be careful of our own contradictions--
I went to a church service this morning at a "Reconciling in Christ" congregation. A substitute minister in his sermon quoted mega-church homophobe pastor Rick Warren three times-- as if he were a paragon of whatever. This is someone, who has said that he would not allow homosexual persons to join his church, and who has said that gays should go through a change process and adopt a heterosexual life style. And, yet, in a Lutheran ("Reconciling in Christ" congregation no less) he was being quoted like a giant of the faith. Shameful and offensive-- If it had been my first time in a christian church, I would never have returned.
Globalization has created a new information age dynamic. Brick and mortar operations--schools, businesses, and churches--must all adapt somehow. Now it seems even Lutheran seminaries have to sink or swim. As Thomas Friedman, author of The Earth is Flat, has said, "It's not what you know, it's what you learn that counts. Compare to daily baptism?