Thank you to all the folks who made Friday night such a great event! There were poems read, toasts given, songs written, led, and plenty of sine, pizza, pies, coffees, laughs and tears shared. I am so grateful to have a group of friends and colleagues forming in Cincinnati. It was a blast! Special thanks to the folks at Moria's Pies, Deeper Roots Coffee, and Jay Valerio for the food and drinks.
Its out TODAY! Check out Amazon or Paraclete Press to get a copy (it will be out on Kindle later in the month. If you're in Cincy or want me to mail you a signed copy shoot me at note at troy (at) ChurchAsArt (dot) com.
Here are a few excerpts:
God was so enthralled with a life of loving connectedness that God loved into existence a world with the same potential. Like a painter setting out with an end in mind, God imagines and engineers a world continually unfolding as an expression of God’s own original love. It’s almost as if God were standing at the future, lovingly drawing creation forward.
Each time God’s Spirit shows up, she is hovering over the unexplored potential. God does not rush the process. From the very beginning of time as scripture depicts it, we see the Spirit of God, as a patient artist, okay with the “unfinished” potential in the story. God is at home with things as they unfold.
As God’s creative project unfolds, each session’s work seems to speak to God as well about the next day’s work. The kind of listening we are talking about is not the same as acknowledging noise or words. This is at the core of what it means to be an artist: perceiving. The potter, the poet, and the person who prays each have to read between such lines. They have to listen through to what is felt at the core. Jesus used a quote about this from Isaiah in defense of his use of parables. Some, he said “ seeing they do not perceive, and hearing they do not listen, nor do they understand” (Mat 13:13 NRSV).
Art is like life in this way: the raw ingredients, the various materials and mediums that you intentionally engage with affect the art you make... Focusing on process alone would be like describing a painter without talking about the choices in pigment and canvas, without asking about the use of perspective, color, or tone, and with no attention to the place or day and age in which she painted. Its like an actor reading a script cold, no background story, no research, no setting, posture, accent or pathos. Attention to process it enriched by when we pay as much attention to the ingredients.
This is a book for the driven in us all, those activists, creatives, and passionate Jesus people who can develop creative block when we avoid risk or rest.
I'm excited for the many pieces yet to come. Jonathan Stegall, Travis Eckmark and Jason Orme have been working on an updated troybronsink.com website that should roll out soon. The folks in Cincy meeting weekly for a book creative group are helping develop group materials, and some plans for a video trailer and possibly more are underway.
I'm curently setting tour dates for 2013, to speak as well as share music. If interested please shoot me a note about that as well.
When one of the pastors of Northminster Presbyterian, Nancy Ross Zimmerman first called me about the job, I thought, “Cincinnati? We belong further west than that.” But as the friendship unfolded they were just the kind of place Kelley and I had been looking for. So, many Skype calls, conference calls, and a weekend family visit later we decided Cincinnati was where we were being pointed to next.Read More
So as not to bury the lead: I'm raising some money, $10 for great music... come on, give it a try. :) Here's some background info:
When Neighbors Abbey began we decided it should be a part time job. And so my other job was as a contract worship curator for City Church Eastside with my friend Scott Armstrong, who I had gotten to know through the Emergent Cohort. While it remains part time, it has grown into a very life-giving collaboration! It started out while they were meeting in the community room at StudioPlex in Old Fourth Ward and 30-50 folks would gather. I played on my own or with a bassist or mandolinist (is that a word?). Eventually more musicians joined the ranks—folks who had been playing in indie bands around town. When we moved into Stove Works facility (still in O4W) the large boomy warehouse space affected the songs and we found our voice with more ambient/explosion/radio-head-ish tones.
All along I've been asking churches to consider moving past the false choice of "traditional or contemporary" into culturally specific aesthetics (or in the words of my friend Doug Pagitt- moving from for to as). But this venture with City Church has stretched further than I would have imagined into its own distinctive sound. We still cover familiar songs but we reframe them to fit our voice. For example we'll sing Come Thou Fount of Every Blessings, with a 5/4 interlude like Sigur Ros or Come Thou Long Expected Jesus with the heavy tambour and pedal tones of In Rainbows. We've also written some songs together with monthly jam sessions (using some tricks I learned along the way from Todd Fadell).
This project is an opportunity to demonstrate diverse theological collaboration, to create fresh expressions of church, make quality indie music, and to bridge the emerging community of the church with her fore-parents. I'd love to hear what you think of the project as it unfolds and (of course) would love your help in making it happen through Kickstarter before March 18. We need to raise all $5,000 or we don't get any of it.
Thanks for helping spread the word!
Their tagline, "reshaping worship together" sums up what I think they/we were after. But they also needed to figure out how the reshapers or users of "pre-shaped" worship were going to access the designs... and in the world of Planning Center Online and various denominational worship resource companies, Clayfire never figured out how to break into the industry.
About two years ago at Christianity21 event in Minneapolis I met Linda Parriot and got reacquainted with Sally Morganthaler, they were beginning a project around worship that would combine resourcing churches as well as catalyzing artists who design worship and art experiences. The project would be both an affiliate of Augsburg Fortress Press' new imprint, Sparkhouse, and a sort of online resource store.
I joined up with the team as they were commissioning original content for the online resources. Sally and a few others moved on around the same time because they were more committed to the catalyzing and collaboration than to an online resource site. I enjoyed working on a fresh collection called "God's Grand Work of Art" with friends like Tim Omara, Aaron Strumple, Todd Fadel, Josey Stone, Margaret Ellsworth and my brother, designer Jonathan Bronsink. The collection was one of dozens designed by artist who not only lead worship music, paint, or preach, but who design worship as formational practice of missional life. Influenced by the work of Mark Pierson, Clayfire coined this practice as "curation."
Then last summer I met up with Jodi-Renee Adams, Eric Heron and Lilly Lewin to plan a worship gathering at the Wild Goose Festival. Eric had been leading a blog discussion on this for quite some time, and many of us had worked together before. But working at the goose was a chance to welcome other artists into the conversation and introduce this line of worship design thinking to pastors and missional leaders. Here's a picture of an experience curated that included the use of yarn passed between participants as a symbol of shared prayers.
Then, this fall I had the chance to work with Mark, Jodi, Shawna Bowman (in the pic above) and ephemeral artist and Methodist campus minister, Ted Hatten. We co-facilitated a seminar in Chicago called The Art of Curating Worship (after Mark's book by the same name). In that space I really grew to trust the vision and focus of the Clayfire organization. While they did need to make the business start up work (and the actual online subscription program had to roll back to beta because of so many quirks) they had carefully connected the success of the business and the online resources to the re-imagining of worship. Not enough could be said about the courage to try that!
So, this Monday, when I learned that Clayfire would be unplugged I was sad but not surprised. It was at once a struggling business venture and a burgeoning group of theologically nuanced creatives who could (and still might) reshape the practices of church. For sure, these theological-artist and others were doing this before Clayfire, but nevertheless this was a rallying point and I met great people because of it.
In the art of throwing pottery, the potter often discovers that the clay just doesn't want to become what she had in mind. If, in the middle she forces it one way or another the entire vessel collapses and throws slag and bits of unfired clay over the potter, the wheel, and the room. Sometimes potters luck out and an unexpected work of art emerges. And then sometimes the pot seems to be done but it just doesn't feel right... it ends up sold at a discount because it never fits... Sometimes its not until they are fired in the kiln that pots fail, because the slip and scoring weren't strong enough for the handle to hold or because the glaze bled.
So the question is what do we make of Clayfire? A failed business idea, or an early iteration in a host of ways forward in congregational formation and worship arts? I'm sure that there remains more to be seen from the world of worship curation and I hope that Clayfire's legacy will play a significant role in whats to come.
What do you hope for the future of worship shaping, and what organizations, groups or networks have you found most supportive of this kind of work?
If you don't already know Mike Crawford and the Secret Siblings, you should. He's an old friend of mine that curates worship at Jacobs Well in Kansas City. Check out this video: Mike Crawford and His Secret Siblings from josh franer on Vimeo.
My friend Josh Case asked me to post again. I just noticed that he was the reason for my last post (I need to post more often, huh). I want you to reflect with me on how Good Friday typically functions to form our faith, and to try a short exercise that might re-form that function: Good Friday can start to feel like a civil war reenactment once death has lost its sting. So what, then, do a resurrection people have left to discover on Good Friday? How does the holy-day serve liturgically to “shape” us as followers in the Jesus Way? To answer that I want to start by throwing out ways that Good Friday might misshape us, and some guesses as to why.
So, if you grew up in a popular American Christian experience like mine, Good Friday was a time to recall the miracle of the Romans Road, when the cross was laid over the pit of hell (complete with hazard cones warning drivers to beware of impending doom) delivering to safety those individuals who would accept the torture of Christ in a representative capacity for their own cosmic debt.
And if you’ve been on a similar journey as mine since, you’ve perhaps grown a bit cynical about that thoroughfare constructed 19 centuries after the fact out of 5 sentences of a 20 page letter to the Romans as well as its complimentary campaign reducing Jesus’ Good-Friday event to a rescue mission to hack into the Matrix and change God’s rules- a mission that God would have sent Jesus to do for me if, even if I were one and only human on the earth (and yes, I’m proud to say that the “I” here is me, the guy writing this post, and not necessarily you- at least that’s how I remember the shtick going).
And if you were living and breathing 7 years ago you had to have heard of or seen Gibson’s Passion of Christ. If it did its job, you might have gotten even more eeby-geeby about the gore and agony that Holy Week culminating in Good Friday represents. And perhaps you shake your head, like me, at those friends who watch it year after year hoping to shame the sin away by “identifying with the pain” of our savior, or hoping to leverage the cinematic shock-and-awe to drill a deeper well toward even deeper gratitude than the year before. But death-movies like Gibson’s have lost their sting to me.
So instead of blogging through biblical, theological or historical evidence that could either make you feel more self-confident, or could lead you to throw up your hands dismissing my argument as unfounded, I want to ask you to do a little exercise. It is a directed meditation that will require 10 minutes of your dedicated attention. Whether you’re reading this on your Driod or iPhone or laptop, or even if your secretary prints out RSS feeds from Josh’s blog and lays it on your desk next to your morning coffee, I need you to stop for a sec and get a blank sheet of paper.
SPOILER- don’t read ahead, trust your cells to the process and give yourself 10 minutes (9½ now) to go through this exercise. This means you too, my old friend who is scanning this because you’ve just got a minute. Go ahead and get the paper… I’ll wait:
- Okay, now take your piece of paper and fold it in half twice to make four equal quadrants. No need to draw any lines, the two creases should suffice.
- Turn it horizontally and write in the bottom right quadrant the names of people and organizations that fit the following categories:
- People you are against
- People who have hurt members of your family and those you love
- People who hurt you when you were young
- Groups that insult you or your friends or your religious practice
- Countries that mean harm to yours
- Political parties that sabotage what you see as right and just
- Pundits and media moguls who profit from demonizing you and people you value
- Companies, technologies, superstars, industries, ideologies, and leaders with power who misuse their power to devour others.
- That neighbor that you just can’t stand
- Now on the bottom left write the names of people and groups that you self identify with:
- Your family members
- Those who enjoy living, shopping, eating, and working in the same places as you
- Those who you help to get elected
- Non profits and special interest groups you donate time or money to
- Those who you’d take into your house when they need help.
- Those who have given you favors, breaks, and gifted you with opportunities to progress in life.
- Those who subscribe to and/or share your religious group’s gathering habits, styles, ideas, and language.
- Now draw a horizontal line along the horizontal crease above the two groups.
The gospels give us a window into three years spent by Jesus re-imagining a place over that horizon in which the divisions below the horizon no longer exist. He saw a kingdom where those who were cursed would be blessed. He saw a world where the oppressed would carry the oppressor’s pack an extra mile. A future where it would be possible to love your enemies, or even that forgiving others' their trespasses would be a part of ushering in such a forgiving future. He saw a faith that would reunite the religious and irreligious. Jesus’ mission to “proclaim freedom to the prisoner, and good news to the poor” would affect the prison guards and the wealthy as well.
Now, don’t get me wrong. Jesus did not say every behavior, group, or ethical decision was “relative” or that grace abounded such that injustice or self-sabotage would be free from consequences. Jesus said he’d bring a sword between parent and child. He knew that his cruciform presence, his servant leadership would exacerbate divisions. That either side would have to fall like a seed into the ground and die to be born anew with eyes for that other horizon.
He challenged those entrusted with power to measure out consequences for injustice and self-sabotage. And this challenge would wear out those authorities (imperial and religious, as well as the public power of social media who would cry “crucify him”) until they resorted to the last resort–violent death.
5. Now, draw a cross below the horizon, between the two sides somewhere along the vertical crease (of course I have ideas for what you could draw above the horizon, but this is a Good Friday blog not an Easter Sunday one).
Here's my beef with the Romans Road, it trains our imagination to think of ourselves first. And when that is our primary metaphor it can pervert the power of Good Friday into a therapeutic form of asceticism. Instead of imaging this Good Friday, that it’s all about a back room deal to get you and those in your group on the bridge over troubled waters, image that the divisions of your everyday life are made physical, demonstrated in the crudest most humiliating of forms. The cross and the torture devises of empire belong below the horizon line of the promised future. What changes the crucifixion’s cruel macabre character is Jesus’ vision for what lay beyond it’s horizon. Empire and death are made a laughing stock on the resurrection side of that horizon. Join Christ on the road to Calvary by laying down your arms, your defenses, your revenge, your bounded sets, by daring what C.S. Lewis liked to call the “deeper magic” to happen.
No doubt, death is real. We feel it to our bones and it is serious stuff. But Good Friday’s glory does not come from death’s gravity. Good Friday is Good because it is the masterful cosmic foreshadowing of the prevailing community of forgiveness. The vision of the Crucified one, on Friday of Holy week, is good news to everything on this side of the horizon, it is proof that God would not want any single one to be left out of the story. ‘Even if you or I would dream it otherwise.
Do you recall that curtain ripping in the Holy of Holies at the strike of 3pm? Paul would later write that the dividing wall between people is also removed (Eph 2.13-16). So, what shall separate us from the fellowship forming love of God in Christ Jesus? Nothing! There is no longer Covenanters or pagans, no longer male and female, no longer enslaved or free citizen… all things are made new. Even that old foe, death, no longer has its stinging capacity to separate us. The empty cross proves that corporeal threat is impotent in the face of God’s love, and the empty tomb proves that sacrificial death is empty too. Jesus was betting on that! Good Friday is the inhaling of the deeper magic. On Good Friday, we are invited to join Christ in letting-go of the demand we hold on others and in letting-come the power to forgive, heal, reconcile and belong within a New Creation.
Have a Good Friday!
I just finished a great weekend at the Montreat College Conference playing with Rea Rea (Clemson) on Bass and Jason Peckman (Athens) on drums. They put up with a lot of seat-of-the-pants direction from me, and made it a far better weekend than it would have been were I just a guy with his acoustic guitar. Ellen and Audry (from Emory) were great vocalists, Donnie (Athens) a mad soprano saxophonist, and Jefferson (Northern Alabama) with some sick chops on the piano. We taught a lot of new songs as well as new arrangements I've been working on. Here are lead sheets for three of those songs. More to come. Oh and if you were at the conf and wanna hear some of my singer-songwriter stuff check out the music link to iLike. Wildest Imagination (Bass)
Over the last 18 months Neighbors Abbey has involved nearly 100 folks from SW Atlanta, not to mention folks we're connected to from around greater Atlanta. Next year we're hoping that folks from around the US and beyond will join us in making our mission possible: 200 folks giving $10 a month in 2010... Would you like to join us in this way, and if so can you also spread the word to other folks whom you think would be interested?
Here's the link to the donate page on Neighbors Abbey's site.
So a lot of folks have been doing those Jib Jab vids of Elvin Christmas greetings. So Eve, forever the indie do-it-yourselfer, decided to shoot this YouTube video:
So, that says it for us!
So, a few weeks ago I was with Naomi Schwenke, Wendy Eason, Mike Stavlund, Micheal Toy, and Laci Scott when we learned that Tony Jones would no longer be the National Coordinator of Emergent Village... I remembered back 3 years earlier hearing that Tony would become the coordinator a few months after hanging with him in Decatur for Brueggemann and the Bible. At that point the buzz from Darrell Guder and others was that we were on the way to becoming a denomination.
Before long, the press finally had someone to "goto" besides Brian to address the question "what is emergent?," and not much later the culture despisers had someone to "blame" for the slippery slope into "postmodern relativism." Then the postmodern bloggers began to blame Tony for being part of an oligarchy. And then people got frustrated at a survey asking, again, for permission to become what we dream the emergent village could be writing "Tony, when will we get the results of the survey?"
So it seems right that we need to be stripped of a "goto" person, someone to deflect responsibility upon, and someone to blame fo the whole mess. Truth be told, we are the mess, and the solution.
So I am taking responsibility. My friend Josh Case and I decided we ought to profess that Emergent could be (and is) Coordinated by any of us.
Sure this is tongue-in-cheek. We need people starting things (like the regional gatherings that have risen up, the podcasts and blogs, the churches, the community organizing, the magazine ideas... people do do stuff around here!) instead of learning to expect EV to start things. This is what we say every month at the Atlanta Cohort, "Emergent belongs to you. Whatever you bring to the table, mixed with our four practices/values, and that equals emergent. No more. No less. So lets figure out what we want to make of it..." But why did we get so hung up with needing a coordinator anyway? Tony was (is) great (hats off to you dude!), but why do we need the "figure head?"
If, in fact, the Spirit sends gifts from a promised future to participate in the possibilities of Jesus' kingdom, then we can operate without a named figure head, right? The "Gifts of the Spirit" are open source, they are not given to chairmen/women, elected officials, or transfered through ordination like the fair lady giving boy Arthur the permission to remove the sword from the stone.
EV was becoming what Brafman ad Beckstrom call a "spider organism" that liked having a leader to blame, defer to, or upon which we could place our hopes. But the leadership that Tony and others take are best understood as "a catalysts, a person who initiates a circle and then fades away into the background."
A catalyst is like the architect of a house: he's essential to the long-term structural integrity, but he doesn't move in. In fact, when the catalyst stays around too long and becomes absorbed in his creation, the whole structure becomes more centralized." (Starfish and Spider, pg94)
I congratulate Tony and the Board on this decision, and congratulate the Villagers who expressed this option in the vote. I even wonder if a Board of Directors, and operating as a 501c3 or a LLC or an CSA, or any official entity for that matter, will ever fully serve to facilitate an open-sourced architecture. And as we evolve into a more centralized or increasingly decentralized conversation I think this is a chance for participants of the village, no matter what neighborhood you're in, to lean into agency. Leaning into this is taking the risk of using our gifts:
“When we deny our gifts, we blaspheme against the Holy Spirit whose action is to call forth gifts... And that same Spirit gives us the responsibility of investing [our gifts] with him in the continuing creation of the world. Our gifts are the signs of our commissioning, the conveyors of our human-divine love, the receptacles of our own transforming, creative power” (Elizabeth O’Connor).
"When the church starts to be the church it will constantly be adventuring out into places where there are no tried and tested ways. If the church in our day has few prophetic voices to sound above the noises of the street, perhaps in large part it is because the pioneering spirit has become foreign to it. It shows little willingness to explore new ways. Where it does it has often been called an experiment. We would say that the church of Christ is never an experiment, but wherever that church is true to its mission it will be experimenting, pioneering, blazing new paths, seeking how to speak the reconciling Word of God to its own age.” (O'Connor)
So, pull the sword out of your stone! Blaze a trail. Start your own Emergent neighborhood-inside-the-village. Your the people you've been waiting for. Get some "Mojo," as Mark Scandrett likes to call it. Elect yourself.
I dare ya, claim your position as the next Emergent Village National Coordinator!
Only in Capitol view could I leave a pumpkin carving party with black and white folk and drive five blocks down the road to read scripture for a tent meeting revival with our city council woman, a chiropractor who has served the neighborhood for 30 years, and the father of the minister who is about to be inducted into the gosple music hall of fame!
So there's been a tone of discussion of late about the goals, origin, boundaries, limits, you-name-it... of the "emerging church." Whether it has just begun (Andrew Jones), presents a new fork in the road (Dan Kimball), or is a piece of a greater whole (Phyllis Tickle), there are healthy generative bi-products as well as our own little culture war about names and brands. It reminds me of the old "all fruit" commercials...
Here are three constructive thoughts in the whirlwind of deconstruction and self-differentiation...
- If we do not presume importance, then no one can take it from us. Everything we make/hold is up for sale when we find the kingdom of God buried in that field over there (like the treasure in Matthew 13:44). Its hard to say who looks sillier in the all-fruit commercial, the rude guy who just likes good food or the pretentious ones who care about the name?
- Why couldn't emergent church be a subset of emergent world? I know this takes for granted theories of "paradigm shift." Think of episodes in history when society spoke of itself in Roman Imperialistic terms or in Humanistic Rational terms. The church somehow incarnated the good-news of Jesus Christ within those cultural terms (Kingdom of God, Protestant Reformation). Would today's church-incarnation be different? What if the Spirit could enable us to pursue the Way of Jesus today within today's cultural paradigms such as: emerging systems theories, evolutionary quantum physics, conceptual age of open sourced starfish systems? If so, why not call these ecclesiastical innovations the "Way of Jesus today" or "emergent church?" I don't see why those of us in the Emergent Village couldn't keep loving, joining, and supporting folks like the Dan Kimball and Scott McKnight, or the hyphenatedes, or the new monastics, or North Point, or John Piper, or the UUC, or... whomever we meet along the way (Rom 12:18). In fact, I'm not sure that it will matter what jar you get your jelley from, just share it and taste what's out there. Jelley exists to be tasted not canned.
- Live well in your home/neighborhood/city, and call that emergent. The ol'e, "they shall be known my their fruit" is helpful when you consider that the real benefit of apples, oranges, or kumquats-whatever-we-are, is tasty nourishment for those around the tree. In this approach "the meaning of the emergent church" will belong to you and be defined by your innovations, prayers, and hopes. So join others in seeking the kingdom today...
I am better for the friends and dreams I have met through the Emergent Village, and I have found a deeper awareness of Jesus' love and the Spirit's work of righteous/just/beautiful life within this epoch of history becasue of the emergent church conversation. But if the labeling machine broke in the the assembly line of these great experiences I would still recognize a generic or label-less jar as worth while.
So please pass the
So Adam Walker Cleaveland and Karen Sloan and I met at the Mainline Emergent/s event at Columbia Theological Seminary two winters ago and the two of them had a great idea to build an environment for emergent conversation within the PC(USA). At first I was a distant skeptic, then a related skeptic, and now a skeptical contributor to this growing discussion. I won't look to define Presbymergent here, but to note the synchronicity that as Presbymergent is looking to define herself Phyllis Tickle, in her book, The Great Emergence is providing some overarching theories for how such hyphen-mergents and Emergent Village are relitivised within a larger phenomena. Along the way I have even met Emergent Jewish Rabis, so who knows where all this will lead. Well, Ryan Bolger, co-author of Emerging Churches:Creating Christian Communities in Postmodern Cultures was asked by his seminary to devote an issue of their quarterly journal to Mainline Emergents, and I agreed to write a piece that needed to be longer than their publishing space. So it is split into two places:
The first installment can be found in Fuller Seminary's Theology, News and Note, Fall 2008 Issue.
The second is forthcoming on the Presbymergent blog. I will post more on this later and sometime in the next month will have a blog conversation with Ryan about the whole journal issue including the following other articles:
Eddie Gibbs and Ryan Bolger wrote The Morphing of the Church; Walt Kallestad, Lutheran pastor, Community Church of Joy, wrote Redefining Success, Moving from Entertainment to Worship; Ryan Bell, pastor, Hollywood Seventh Day Adventist, wrote From the Margins: Engaging Missional LIfe in the Seventh-Day-Adventist Church; Nadia Bolz-Weber, mission developer of a Lutheran church plant in Denver, “House for all Sinners and Saints”, wrote Confessions of a Sarcastic Lutheran; Troy Bronsink, PCUSA pastor and community organizer in inner-city Atlanta, wrote Of Dying Breeds and Swelling Hopes: A Mainline Emergent in the Reformed Tradition; Eugene Cho, pastor of Quest, Seattle, wrote Quest and Its Relationship with the Evangelical Covenant Church; Phil Jackson, pastor of The House in Chicago, wrote A Reciprocal Connection: The Surprising Convergence of Hip-Hop and the ECC; David Fitch, pastor of “Life on the Vine”, in outlying Chicago, wrote On Being an Emerging Christian in the Christian and Missionary Alliance; Liz Rios, founder for Center for Emerging Female Leaership, and Luis Alvarez, pastor in the AG, wrote Will a New Church Emerge? Las Raices in the Assemblies of God.
I read an incredible article today on the culture wars between "knowledge management" (km) and "social media" (sm) and I'm seeing signs of it everywhere. Venkatesh G. Rao writes a killer article, , Social Media vs. Knowledge Management: A Generational War
arguing that gen-xers (those born between 68 and 79) are choosing between ideological promotion (Boomers who invented km) and creative exploration (mellinials inventing sm).
This weekend in Atlanta will be the catalyst conference, run by Gen-Xers who are looking to get the baby boomer principles of the seeker church into the hands of open source, new media Millennials. There will also be a smaller conference of Progressive Christian Cooperative, geared, in part, at getting the wisdom and momentum of the Baby Boomer liberals to cooperate socially while maintaining their ideological distinctives. I'm going to be at both conferences for a bit because, as a good Xer, I like to synthesize these complex differences. But I'm struck that neither of these are yet led by Mellinnials and that they may not need to exist for Mellinnials... unless the church convences them of their need for it, and then they quit being Mellinialls. Let me say this a different way: Gen-x driven faith groups who are partnering with Boomer Knowledge Management underwriters face a challenge in that they will work to un-Melliniallize the Mellinials. Both Catalyst and PCC face the hard challenge of building a future market share by pulling folks out of incarnational living.
Let me add to that my own gen-x home in "the hyphens" that is the presby-mergent affiliation I have within Emergent Village. It seems that with the help of Phyllis Tickel's Great Emergence, that groups like sub-mergent, presby-mergent, and anglo-mergent will meet up to discuss our similarities. It could be that we discover that we are trying to please Knowledge Management Religious Culture while exploring the benefits of social media. Hm.
To explore my point I'll lift two quotes from Rao's article:
"The Boomers liked the idea of world views, and tried to frame both what they were for, as well as what they were against (think Star Wars) in monolithic ways. Mental models of the world that a single person could get. James Michener’s The Drifters represents one articulation of such a world view. Here’s the thing: Millenials fundamentally cannot think this way because of the deeply collaborative nature of their cultural DNA. They seem happy understanding and working with their piece of the puzzle, trusting that the larger body politic will be manifesting and working according to a reasonable understanding of the world. Gen X, in this sense, manages a curious compromise. We like world-views, but as anti-visionaries, we don’t like to just make them up arbitrarily (and definitely not in the form of a novel or the lyrics to a song). Our world view is a pragmatic one that accommodates complexity by trying to make it a very rich, data-driven one. Wikipedia (founded by Gen X’ers, Jimmy Wales, b. 1966, and Larry Sanger, b. 1968) is a classic Gen X-led attempt to understand the world. It has none of the incomprehensible complexity of Facebook-as-implicit-model-of-the-world, but neither does it have the doctrinaire vacuity of typical Boomer manifestos that try to dictate how the world should be, with no real attempt to figure out how it is."
"The tragedy of Gen X is that we will not be remembered as a big-idea generation. We will likely be remembered, via a footnote (much like the Silents), as the generation which made the fateful decision to trust the creativity of the generation following it over the values of the generation that came before."
In the recent epic contemplating the death of emergent, I am struck by the need to ask if it follows the values of x,y,or z. I have a hunch, thought, that the future of emergent is not in selecting who's values it carries forward but that future of emergent and so many church experiments is the creative way of learning and discovering meaning in what lies ahead.
So, Why is it that we always think of Pentecost as a glorified church service where everyone consumed a big 'excellent' program? One thing that I'm convinced of after growing up in the church and following Jesus into the World, is that we need better metaphors for what we dream of and what we remember. The story of Pentecost makes my point. How often have you imagined Pentecost (the first Christian experience of it recorded in Acts 2) as a picture of how your church service should be? How often have we assumed that they were building a church service for themselves, or for God, for that matter? Is it possible that Pentecost was more public? More of a cultural phenomena? Something mixing everything up to put everyone back in play instead of commodifying them to build an organization or institution? Imagine the chaos that ensued when, this sect of Jews following 'Yashua' (Jesus, literally the same name as Joshua, meaning Saving One), waited the designated 50 days after Passover and were then interrupted by synchronicity of multiple language, sharing, and neighboring. 'All because the Spirit inspired them. Pentecost was not planned, programmed, or strategic on the part of the community of Jesus... Pentecost is the name we place on the happening that occurred amidst a Jewish holiday of Shavuot- marking the giving of the Torah (10 commandments and the rest of Jewish Law) to Moses, and book-ending the two main harvests of their early agrarian culture (barley after Passover and wheat 50 days later). Pentecost interrupted that community with new Laws and new cycles. And the Spirit of Jesus accomplished this interruption by re-introducing a multi-culturallism (that was already around them, but had grown flat and unacknowledged) and agnecy (shared responsibility in making, crafting, doing, speaking). It put everyone, across their differences, in play.
Kelley showed me this video last week, about Amy Krouse and the community she was joined by, and I was blown away. The DIY/indie craft world is filled with innovators who "make stuff." And this story of Amy is what i imagine the feeling of Pentecost being as opposed to "the greatest church service ever" which is how I traditionally grew up imagining Pentecost. It's a great metaphor to replace the flattened idea of church. Every one was "in play" at the church's first Pentecost. People were around because of their media-socio-cultural practices (Jewish pilgrimages were made to Jerusalem 50 days after passover). They were a heterogeneous mix, not the same subculture. And a new "thing" emerged. The Jesus story became a story of a people at Pentecost- it was a "beckoning of the lovely."