Last week I had the opportunity to speak at a local event called Eighth Letter. I’ve been asked to describe the theological perspective of the event and I haven’t been able to do better than “emerging church.” I know this title brings all kinds of baggage with it and that not too many people want to be associated with it anymore. Nevertheless, it’s probably the simplest theological shorthand I can use. Which is to say that I was definitely not representative of the speakers who were there (a list that included Shane Claiborne, Leonard Sweet, Peter Rollins, and many others).

The format of the event was rather interesting. Each of the speakers was to bring a letter, no longer than 15-minutes in length, and read it aloud. The letter was to communicate our most urgent message to the church of North America. It was that simple. I spoke on the Friday night and immediately after my talk participated in a very brief panel discussion hosted by Andy Crouch (an editor at Christianity Today and the author of Culture Making).

My letter focused in on getting the gospel right. And if you are interested, I’ve been given permission to post the message here, though only for a limited time. So give it a listen and let me know what you think. What would your most urgent message be?

The reaction to my message was a little bit on the cold side. I was probably something of a stranger to the audience at this conference and brought a letter that was quite a bit different from the rest. So while I was not booed off the platform and did not have anything thrown at me, my impression was that the message was not particularly popular.

If interested, you can buy my talk or any of the others at the Epiphaneia web site. You can also download (for free) the brief panel discussion.

Early in George Orwell’s iconic 1984 is a particularly haunting scene. Winston, the hero of the story, is confessing to his diary a sexual encounter with a prostitute. Though Big Brother rigidly controls even sexual union and though sex is viewed as “a slightly disgusting minor operation, like having an enema,” still Big Brother cannot remove from humanity the desire and the need for intimacy. One evening Winston spots a prostitute near a train station. “She had a young face,” he writes, “painted very thick. It was really the paint that appealed to me, the whiteness of it, like a mask, and the bright red lips. Party women never paint their faces.” In a society where abject fear and loneliness are the norm, Winston craves the intimacy of sex. But as he goes into this woman’s apartment and lies with her, he turns up a lamp, casting a bright light on her face. And immediately he sees that the appearance of beauty was a lie. “What he had suddenly seen in the lamplight was that the woman was old. The paint was plastered so thick on her face that it looked as though it might crack like a cardboard mask.

The first week of my summer vacation has come and gone. It was excellent. This week, week two of vacation, I am going to be a little busier with family stuff. Therefore I will not be much in the way of original content on the blog. I should have a book review or two along the way, but do not intend to spend a lot of other time writing. Therefore I am queuing up a few things I’ve written in years past and hope you’ll enjoy reading them (or reading them again if you’ve been around that long). I was rooting around this morning and found this great quote from Kevin DeYoung (and man, that guy can turn a phrase!). I thought it was worth posting again…

Have you ever wondered if you are emergent? I know I have! Here is Kevin DeYoung, co-author of Why We’re Not Emergent (By Two Guys Who Should Be) on how you might know if you are emergent…

*****

After reading nearly five thousand pages of emerging-church literature, I have no doubt that the emerging church, while loosely defined and far from uniform, can be described and critiqued as a diverse, but recognizable, movement. You might be an emergent Christian: if you listen to U2, Moby, and Johnny Cash’s Hurt (sometimes in church), use sermon illustrations from The Sopranos, drink lattes in the afternoon and Guinness in the evenings, and always use a Mac; if your reading list consists primarily of Stanley Hauerwas, Henri Nouwen, N. T. Wright, Stan Grenz, Dallas Willard, Brennan Manning, Jim Wallis, Frederick Buechner, David Bosch, John Howard Yoder, Wendell Berry, Nancy Murphy, John Franke, Walter Winks and Lesslie Newbigin (not to mention McLaren, Pagitt, Bell, etc.) and your sparring partners include D. A. Carson, John Calvin, Martyn Lloyd-Jones, and Wayne Grudem; if your idea of quintessential Christian discipleship is Mother Teresa, Martin Luther King Jr., Nelson Mandela, or Desmond Tutu; if you don’t like George W. Bush or institutions or big business or capitalism or Left Behind Christianity; if your political concerns are poverty, AIDS, imperialism, war-mongering, CEO salaries, consumerism, global warming, racism, and oppression and not so much abortion and gay marriage; if you are into bohemian, goth, rave, or indie; if you talk about the myth of redemptive violence and the myth of certainty; if you lie awake at night having nightmares about all the ways modernism has ruined your life; if you love the Bible as a beautiful, inspiring collection of works that lead us into the mystery of God but is not inerrant; if you search for truth but aren’t sure it can be found; if you’ve ever been to a church with prayer labyrinths, candles, Play-Doh, chalk-drawings, couches, or beanbags (your youth group doesn’t count); if you loathe words like linear, propositional, rational, machine, and hierarchy and use words like ancient-future, jazz, mosaic, matrix, missional, vintage, and dance; if you grew up in a very conservative Christian home that in retrospect seems legalistic, naive, and rigid; if you support women in all levels of ministry, prioritize urban over suburban, and like your theology narrative instead of systematic; if you disbelieve in any sacred-secular divide; if you want to be the church and not just go to church; if you long for a community that is relational, tribal, and primal like a river or a garden; if you believe doctrine gets in the way of an interactive relationship with Jesus; if you believe who goes to hell is no one’s business and no one may be there anyway; if you believe salvation has a little to do with atoning for guilt and a lot to do with bringing the whole creation back into shalom with its Maker; if you believe following Jesus is not believing the right things but living the right way; if it really bugs you when people talk about going to heaven instead of heaven coming to us; if you disdain monological, didactic preaching; if you use the word “story” in all your propositions about postmodernism—if all or most of this tortuously long sentence describes you, then you might be an emergent Christian.

Michael Wittmer feels trapped in the middle. To one side are conservative Christians demanding lockstep allegiance to narrow doctrinal statements—statements so detailed that they insist on specific theories of the end times or specific understandings of the spiritual gifts. Such people interpret doubts, questions, or appreciation for other viewpoints to be the first signs of an inevitable slide to liberalism. On the other side are postmodern Christians who question many traditional assumptions—or maybe even every traditional assumption—but who go about it in ways that discredit their arguments; they offer new and novel interpretations of key Scripture texts and refuse to state exactly what they believe. To the one side are those who want to believe like Jesus while on the other are those who want to live like Jesus; to the one side are those who love their beliefs while to the other are those who believe in their love.

Love him or hate him, it is tough to accuse Shane Claiborne of being an armchair quarterback. He is not a man who seeks to convince people to do something that he is unwilling to do himself. Instead he calls Christians to live as radicals while he himself lives in a radically counterculture way. Claiborne is one of the founders of The Simple Way, a small but increasingly high-profile ministry among the poor in Philadelphia. He lives here in poverty, choosing to spend his days with the poor and the destitute, serving them and sharing in their trials. The Irresistible Revolution is Claiborne's biographical account of how he became the activist he is today and it is his cry for other Christians to become "ordinary radicals."

Today was a perfect storm. I spent Monday and Tuesday in Grand Rapids to meet with a client out there and got home yesterday evening. I came home to find Michaela (who is a month away from turning two…can you believe that?) just starting to show some signs of illness. Sure enough she spent the night doing her utmost to keep the rest of us awake while dealing with the inevitable consequences of some kind of stomach virus. This is, by my records, the 437^th time a member of the Challies family has been sick this winter/spring. We can’t figure out why this is!

Anyways, I had great plans for writing book reviews today, and perhaps posting an article entitled “Don’t Let the Redneck Choose the Restaurant” (based on experience gained in Grand Rapids) but those plans have gone by the by. I’ve long since learned not to try to write anything profound (or humorous) while existing on far to little sleep. Michaela’s sickness combined with my trip left me unable to do any good writing. I did manage to update Discerning Reader and you may like to catch up on reviews over there. We’ve also got the scoop there on a long list of forthcoming titles by your favorite authors (check September, for example, to see what the next books will be from Mark Driscoll, John Piper and C.J. Mahaney). So check out DR and see what’s happened there since you last visited.

I’ll leave you with a couple more quotes from David Well’s forthcoming The Courage to be Protestant. In the book he focuses a lot of attention on two segments of the church: the emergents and the church growth advocates. Here are a couple of snippets where he discusses emergents. Next time I’ll share some of his thoughts on the church growth movement.

Emergents—at least those who read theology—seem to have stumbled on the postliberals, and this is what is now driving this new understanding of the function of Scripture. They have taken up this fad as if it were the most current, cutting-edge expression in contemporary thought, though in the academic world it has already disappeared.

And again,

Plain language and clear communication are not in vogue in postmodern circles. They reveal the speaker as being too much of a realist, too obviously rational, too modern, too unchic. No, we can’t have that! The required alternative speech is subtle parody, contradiction, being indeterminate, being ironic, being playful. This, however, is not as easy to do as it seems and many postmoderns, lacking the skills, settle simply for being obscure.

There are tricks to this. A plain speaker might write of someone else’s “view.” A “view”? How flat-footed and prosaic! How about that person’s “voice” or, better yet, their different “vocality”? And prefixes are a treasure trove for those in search of depths beyond the grasp of the reader, prefixes such as pre-, hyper-, post-, de-, ex-, and counter- - as in words like de-confusing and re-constructing. These all open up new possibilities as do a new constellation of suffixes to go with them. We today, you see, are living in a moment when the multivocalities of post-colonial others are entering our intra/post/spacialities and are exposing the anti-sociality concealed in the hegemony of our discourse and sensibilities.

Listen to the emergent church and this kind of empty obfuscation is what we hear all too often, though usually without this kind of veneer of intellectual sophistication. In its place (and usually on the internet), we hear the confidence of those who have a sense of being on the edge of What-is-Happening-Now but who, for that very reason, are diffident, unsure, tentative and, more often than not, simply confused.

I guess you’d have to agree that Wells cannot be accused of using obfuscating language of his own. He says it as clearly as you could hope.

Have you ever wondered if you are emergent? I know I have! Here is Kevin DeYoung, co-author of Why We’re Not Emergent (By Two Guys Who Should Be) on how you might know if you are emergent…

After reading nearly five thousand pages of emerging-church literature, I have no doubt that the emerging church, while loosely defined and far from uniform, can be described and critiqued as a diverse, but recognizable, movement. You might be an emergent Christian: if you listen to U2, Moby, and Johnny Cash’s Hurt (sometimes in church), use sermon illustrations from The Sopranos, drink lattes in the afternoon and Guinness in the evenings, and always use a Mac; if your reading list consists primarily of Stanley Hauerwas, Henri Nouwen, N. T. Wright, Stan Grenz, Dallas Willard, Brennan Manning, Jim Wallis, Frederick Buechner, David Bosch, John Howard Yoder, Wendell Berry, Nancy Murphy, John Franke, Walter Winks and Lesslie Newbigin (not to mention McLaren, Pagitt, Bell, etc.) and your sparring partners include D. A. Carson, John Calvin, Martyn Lloyd-Jones, and Wayne Grudem; if your idea of quintessential Christian discipleship is Mother Teresa, Martin Luther King Jr., Nelson Mandela, or Desmond Tutu; if you don’t like George W. Bush or institutions or big business or capitalism or Left Behind Christianity; if your political concerns are poverty, AIDS, imperialism, war-mongering, CEO salaries, consumerism, global warming, racism, and oppression and not so much abortion and gay marriage; if you are into bohemian, goth, rave, or indie; if you talk about the myth of redemptive violence and the myth of certainty; if you lie awake at night having nightmares about all the ways modernism has ruined your life; if you love the Bible as a beautiful, inspiring collection of works that lead us into the mystery of God but is not inerrant; if you search for truth but aren’t sure it can be found; if you’ve ever been to a church with prayer labyrinths, candles, Play-Doh, chalk-drawings, couches, or beanbags (your youth group doesn’t count); if you loathe words like linear, propositional, rational, machine, and hierarchy and use words like ancient-future, jazz, mosaic, matrix, missional, vintage, and dance; if you grew up in a very conservative Christian home that in retrospect seems legalistic, naive, and rigid; if you support women in all levels of ministry, prioritize urban over suburban, and like your theology narrative instead of systematic; if you disbelieve in any sacred-secular divide; if you want to be the church and not just go to church; if you long for a community that is relational, tribal, and primal like a river or a garden; if you believe doctrine gets in the way of an interactive relationship with Jesus; if you believe who goes to hell is no one’s business and no one may be there anyway; if you believe salvation has a little to do with atoning for guilt and a lot to do with bringing the whole creation back into shalom with its Maker; if you believe following Jesus is not believing the right things but living the right way; if it really bugs you when people talk about going to heaven instead of heaven coming to us; if you disdain monological, didactic preaching; if you use the word “story” in all your propositions about postmodernism—if all or most of this tortuously long sentence describes you, then you might be an emergent Christian.

"What is this emerging church I keep hearing about?" If I had a dime for every time I have been asked that question or one like it, well, I'd be several dollars richer at least. Emerging is one of the buzzwords in the church these days and one that begs for greater explanation. Unfortunately it is not an easy term to define. To borrow a tired cliche, defining the emerging church is much like trying to nail Jello to the wall. It's a near-impossible task, but one Kevin DeYoung and Ted Kluck attempt with great success in their new book Why We're Not Emergent (By Two Guys Who Should Be). These are two young men who, if we were to look to demographics, would be top candidates for involvement in the emerging movement. Yet they've turned away from it, opting instead to commit to ministry and service within more traditional churches.

I am certain that there is no other book I've been asked to review more times than William P. Young's The Shack, a book that is currently well within the top-100 best-selling titles at Amazon. The book, it seems, is becoming a hit and especially so among students and among those who are part of the Emergent Church. In the past few weeks many concerned readers have written to ask if I would be willing to read it and to provide a review. Because I am always interested in books that are popular among Christians, I was glad to comply.

Jesus, Global Crises, and a Revolution of Emasculated Theology…

Those of us who have been keeping a wary eye on the Emerging Church know that to understand the movement we must understand Brian McLaren. Though it is not quite fair to label him the movement’s leader, he certainly functions as its elder statesman and his writing seems to serve as a guide or compass for the movement. Where he leads, others follow. It is with interest, then, that I turned to his latest book Everything Must Change: Jesus, Global Crises, and a Revolution of Hope. It is a book that promises to electrify the Emerging Church and, if history is a reliable guide, to further polarize it from those who hold to more traditional Protestant beliefs. My plan in this review is simple: I’m going to give an outline of what the book teaches and then interact with it just a little bit.