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.