Tag Archives: postmodern

Our evangelism nightmare: Hypermodern voices take over the airwaves

I heard Dwight Schrute, I mean, Rainn Wilson, on NPR as I was driving around somewhere. What he said is stuck in my head. He is known for being an outspoken follower of the Ba’hai faith — it is the “outspoken” part that is stuck. At one point he said that people “threw up in their mouth a little” when he started talking about his life with God at parties. So it is not easy for him to talk about what he believes. He does it, but it is not easy.

Wilson’s claim to fame, The Office, began in 2005, about when we moved into our South Broad location. It makes me wonder if that TV show was riding the zeitgeist of dodging people who make you “throw up in your mouth a little” — like White Goodman (above) and Dwight Schrute. Christians (and I guess the followers of the Bab) started getting on the list of people who make you vurp — at least the ones who talk about their faith as if they actually believe it.

Old evangelism stories are out of date

I was telling old stories to Aaron the other day about talking to people as if you actually believe that Jesus will raise you from the dead, and such things of faith. At one point he looked a little uncomfortable. I don’t think he was vurping, but he reminded me that things have changed a bit since I was his age. Some of my stories seem out of date when I start talking about the Jesus movement, which might as well be the French Revolution as far as twentysomethings remember it. We are experiencing more of an evangelistic nightmare than easygoing chats about Jesus.

Twentysomethings were born into a profound philosophical discussion. Their churches, for the most part, were holding on to a Christianity that was conformed to philosophical paradigms from modernity like rationality and hierarchy. In the late twentieth century, postmodern thinkers came to the fore and staged a short-lived rebellion. They taught everyone to consider their “values” and argued that values have the meaning we assign them, but no meanings that last; we cannot discern truth but we can play with the nonsense. They wanted to emerge from modernity with its faith in progress and empowering the individual. We had “emerging churches” for a hot minute to match that movement.

The dialogue out there is all hypermodern

You can Google all this, of course. But you might not bother because you have become what many call “hypermodern.” Modernity and postmodernity are both the the past for you. They are, essentially, irrelevant because you believe that what took place in the past took place under “lesser” circumstances than now, and is irretrievably different. You think artifacts from the past (like the Bible or “faiths”) that clutter the cultural landscape are to be reused to generate something better.

Wikipedia quote: Hypermodernity has even more commitment to reason and to an ability to improve individual choice and freedom. Modernity merely held out the hope of reasonable change while continuing to deal with a historical set of issues and concerns; hypermodernity posits that things are changing so quickly that history is not a reliable guide. The positive changes of hypermodernity are supposedly witnessed through rapidly expanding wealth, better living standards, medical advances, and so forth. Individuals and cultures that benefit directly from these things can feel that they are pulling away from natural limits that have always constrained life on Earth. But the negative effects also can be seen as leading to a soulless homogeneity as well as to accelerated discrepancies between different classes and groups.

So if you feel like people will consider you a Dwight Schrute at a party if you talk about Jesus, you might be right. You are acting like an historical artifact (Jesus) has meaning. You seem to be fighting the inevitability of change. You are saying that life on Earth has meaning and we don’t have to fight its constraints as if we should have power over it. You are standing out against the backdrop of gigantic institutions enforcing soulless homogeneity on us in the name of progress. And so much more.

It is an evangelism nightmare. Hypermodernity assumes everyone is an idiot if they are not hypermodern, like the cartoonist from Charlie Hebdo who responded to people praying for Paris after the recent attacks (above). For him, religion is modern, the past. Paris is freedom and joy, the future. Religion (a modern umbrella under which all “faiths” belong) is the seedbed of terrorism = faithful people are in bed with terrorists = You make me sick you Christians!

Jesus does not need to make people vurp

What to do? I’d hate to terrorize a party! I hardly want to stand in the way of progress. I don’t even understand all this philosophy.

Four suggestions, for now.

  1. Talk this over. Things ARE changing fast. We need to keep talking about what is happening, like I am talking right now about how Aaron was schooling me.
  2. Remember that Jesus is present, even if people try to make him an historical artifact. Even if people have repeatedly subjected him to the latest philosophy, the Lord rises in each era and has been incarnate in them all. You don’t have to argue the Lord into existence.
  3. Have a story and tell it. Jesus is going to be found in a loving relationship of trust in which God can be spoken of as the lover God is rather than a mere philosophical argument, a value, or political statement.
  4. Pray. Like right now. Jesus will be revealed and you will be inspired to live a life of creativity, free of shame and free to share.

Looking for a church in downtown Amsterdam? (Probably not)

I appreciated hearing from the inventive pastor of a downtown Amsterdam church today named Henk Leegte. He was helping us Mennonite World Conference attenders figure out how to be the church in a postmodern and postChristian context, like the Netherlands (and probably like the U.S. if we don’t pray up the alternative).


He named some reasons the Dutch have overwhelmingly deserted the church in all its forms.

  1. The scandals in the catholic Church
  2. Hypocrisy among church leaders and members
  3. Fear mongering preaching by Dutch Calvinists, especially
  4. The charitable aspects of society used to be funneled through the church. But the government took that over after WW2 and that function of the church is now part of the state.
  5. They just don’t care. The people are not bad, unethical or uncompassionate; they just don’t care about the church. 60-70% don’t even know what Christmas and Easter are all about, anymore; they still are holidays, but they don’t mean anything Christian. Strangely enough, the Dutch all do one religious thing every year. At some time they go listen to Bach’s St. Matthew’s Passion. Go figure.

What does this church do to connect?

Continue reading Looking for a church in downtown Amsterdam? (Probably not)

Relationship pain for the Jesus-follower — new birth through conflict

Since the 1980’s there has been even more fighting in the church than ever! As postmodern thinking takes over the philosophical playing field and becomes more and more codified into law, conflict about the old, modern way of doing things happens all the time. The other day I was in a dialogue about what Circle of Hope is all about and someone kind of accosted me because they assumed I would be a proponent of some old-school church idea. A woman who was listening in to this impending conflict said, “Rod’s pretty much postmodern, if anyone is. I don’t think you’ll have to worry.” I did not think it showed.

The truth is (and you’ll have to decide, I’m afraid, what that means) is that I am not postmodern or modern. I am a Jesus follower.

  • I could easily be postmodern, since my life is “made” every day in relationship with the resurrected Jesus; grace is new every morning to experience and I experience it in a community based on that common experience.
  • But I could easily be modern too, since the source of my life is transhistorical and my call to live it is built right into my essence as a human being; before I was, Jesus is.
I am not going to let oppressive, totalitarian, anti-Christian forces in this country diminish and denigrate the holiday and the celebration. I am not going to let it happen. I'm gonna use all the power that I have on radio and television to bring horror into the world of people who are trying to do that. -- Bill O'Reilly
I am not going to let oppressive, totalitarian, anti-Christian forces in this country diminish and denigrate the holiday and the celebration. I am not going to let it happen. I’m gonna use all the power that I have on radio and television to bring horror into the world of people who are trying to do that. — Bill O’Reilly

Saying things like that about the truth can get one into a conflict almost every day. That is, you can have a fight if you hang out with people who have not just shut down in the face of the barrage of input beaming at them and attempting to reform them according to the latest new-improved paradigm. For instance, I included the term “postmodern” in my speech at Broad and Dauphin a few weeks ago and was schooled in both meetings about what I meant. I did not shut down; but I did think “Boy! If you are a leader you are asking for trouble.” Since Christians generally hate conflict — it feels so unloving and probably unholy, they certainly would not want to get into trouble! Our cell leaders face the pain of real or prospective conflict all the time and wonder how they ever got into the mess they are in!

But Jesus is not afraid to cause conflict. To read the scripture it would appear that his main mission was a conflict. Likewise, the Apostle Paul exemplifies how a Jesus-follower inevitably fights. He teaches about it so much that I could hardly summarize it in a blog post. But I do want to reflect on four of his teachings for the sake of people who have not shut down, but are still speaking the truth in love. There are new things being born in this era; there is no sense trying to keep the baby from being born, even if it hurts. Here are four paraphrases of significant examples of Paul having conflict and the basic things he hangs on to when he is in a fight.

Trust God to be at work

Philippians 3:14-16 – Let’s walk by the same rule and mind the same thing: our call to follow Jesus with our all into His all. If you have another mindset, God will be revealing that to you.

We get all ramped up when we don’t agree. We are tempted to cut people off as a result, or to flee to like-minded people and create a faction. Paul is confident that God is at work. People pursuing maturity in Christ will figure things out with God’s help. Our anxiety (and judgment) about how immature they are or how right they aren’t won’t help. Hang on to trust.

Accept one another

Romans 15:1-7 – We should be like-minded toward one another with the mindset of Christ. He has received us in love through great suffering in all our weakness. With one mind and mouth, let’s praise God.

Even if I think my loved one or acquaintance is flat-out wrong, or even being wicked, my discernment about how to respond is based on my ultimate goal that we should be one in Christ. I don’t write them off, even if they seem unholy or dangerous. I don’t write them off by relativizing them, either. “Freedom” for postmoderns is being left alone to get what I deserve according to what I can achieve. “Acceptance” has become keeping an appropriate distance, not spiritual intimacy or even agreement. I don’t let me or mine get reduced to that. Hang on to longsuffering.

Resist oppression

Galatians 5:7-15 – There are always law-keepers and law-givers who tempt us to re-enslave ourselves. They don’t walk in the Spirit and their goal is not love like Christ’s, demonstrated on the cross. It is our liberty in Christ that allows us to serve. We don’t demonstrate our love by following rules that don’t come from Jesus.

Paul is so frustrated by interlopers who are trying to make the Galatians follow Jewish laws, especially circumcision, that he wishes they would emasculate themselves in the same way they are trying to cut people off from the Spirit. The aggressive new laws associated with social construction philosophy, such as campus “hate speech” codes, find their way into the church and cause conflict similar to Paul’s these days. Any number of people will think they are not accepted and loved (like Christians are supposed to do!) if their “laws” are not followed. I think the “laws” have some good intentions behind them (as did the Judaizers in Galatia!), but they need to come from God to be in everyone’s best interests – somewhere from which postmodern laws consciously have not come. Hang on to the Holy Spirit.

Humbly receive

1 Corinthians 4:1-7 – We have what we have received. If we don’t think this, our comparisons make us judges when only God is the judge. Any light we bring was generated by God. Any hidden thing revealed will find its final meaning in Christ.

The conviction that “we only have what God gives us” makes Jesus-followers prone to conflicted situations, which makes a lot of them want to stay hidden. The new regime marching under the colors of postmodern thought says things like: “Irrespective of what one might assume, in the sciences, problems do not arise by themselves. It is, precisely, because all problems are posed that they embody the scientific spirit. If there were no question, there would be no scientific knowledge. Nothing proceeds from itself. Nothing is given. All is constructed.” — Gaston Blanchard. There is truth in what he says if God is not with us, but he’s basically opposed to what Christians know.

Our faith leads us to know that goodness can be experienced; grace is imminent. Our questions do not call reality into being; and our lack of questions do not protect us from our built-in yearning to connect with our Creator. The fact that humans still make meaning of life still implies that there is meaning. Jesus is the truth of God. The Holy Spirit keeps affirming that. We’re going to have conflict. Hang on to your receptivity.

girlsgateConflict is not intrinsically bad. But it is likely to be painful – just like Jesus experienced. The world keeps trying to make laws against the violence being engendered by requiring people to endlessly compete for their rights in the social landscape. The most marginalized are supposedly protected enough to fight as hard as the dominators who protect them. Jesus-followers have another way.

But we will be in a fight too, just like Paul demonstrates. Some of us will opt out and just try to be as inconspicuous as possible. Some of us will not control our tongues too well and be conspicuous in a bad way. But let’s try to stay with Jesus and one another and meet the new era with joy, not just with dread about the next conflict. God is at work. We have been accepted by Jesus. No one can enslave us anymore. We have received wonderful things. There is a mystery that is unfolding to each person about their relationship with God.

A doula told me the other day that no matter how many mothers she accompanies, each birth she attends is like a brand-new miracle. Each rebirth is similarly amazing. If, as in the birth of a baby, there is suffering, why should we not attend the birth of faith in Jesus with the same understanding? People are fighting for their lives. Hang on to your amazement.

Other thoughts on conflict:

The intrinsic affront built into believing

Conflict with the world: Disentangling from addiction

Why is being part of Circle of Hope so demanding?

Gotye and Kimbra tell a new Adam and Eve story

You’ve all seen this video, right?

It has been viewed over 440 million times on YouTube. Which kind of made me wonder why I had never heard of it until it was already old news. It was the top song on the Billboard 100 in 2012.

I’m not sure what is better, this addictive little song called Somebody That I Used to Know or the parodies of it. As soon as I got to listening to: “now you’re just somebody that I used to know.” I also heard

People are creative — and this song apparently strikes a chord with them. When Gotye sang it at the University of Michigan, people loudly sang along with him. In an interview he said all that singing was about “Releasing pent up relationship angst,” which he thought was also kind of sad. We could also sing along at Broad and Dauphin.

To hear Wally De Backer talk about the song, it seems like it just kind of happened. He had a story to tell about how a guy is processing a break up. It was such a short song he decided he was missing the other part of the story – how the girl was reacting, so he put her in. He almost gave up on it at different times and then it ended up being his first big hit that made him famous.

The “new and improved” Adam and Eve story

I think it is famous because we are all right there in the video, at least a little bit, as the present generation rushes to “socially construct” their new, improved Adam and Eve story.  I seriously doubt Gotye intended to do this, but his song is channeling the prevailing philosophy that is making relationships what they are today.  The song is like an Adam and Eve story, only this narrative does not have God, Adam or Eve. It has Gotye as the story-telling god, then Gotye and Kimbra in a new narrative that amounts to a revised version of Adam and Eve. In this version there is only Gotye’s “red state” reverie and Kimbra’s “blue state deconstruction” coming to a mysterious, inconclusive conclusion, showing a typically distant ending to a relationship. It is the story of a new normal.

I think we should keep looking at how new narratives are affecting how we think about relationships.

adam-and-eve-rae-chichilnitskyWhat makes this an Adam and Eve song in my mind probably has to do with the fact that I am way Christian. I was at the Sleep-Eze store not long ago laying on beds to try them out and I befriended a rather odd woman who was laying on the bed next to mine. She ended up kind of trailing us as we were making a deal on a mattress. She finally asked, “You must be Christians, right?”  Gwen and I said, “Oh yes, we are way Christians.” I even see bed-buying as a Christian activity. So listening to Gotye is a similar experience for me.

That being said, I think Gotye’s song is an Adam and Eve story, right down to the title lyric. Somebody that I used to know could be titled Somebody that I used to have sex with using “know” the way Genesis uses it when talking about Adam and Eve. Genesis 4:1 says: Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord. The second story of creation in Genesis 2-4 is essentially an explanation of how men and women relate the way they do. It is about sex and marriage, love and children, family and mutual care.

Gotye’s song is about sex and what it is like when the couple is no longer having it, how they don’t get to love and mutual care. They had sex; they got painted into a common picture, in this case, his common picture. Like Adam and Eve were both naked and felt no shame, Gotye and Kimbra are shamelessly naked in their video (which is probably how it got viewed 440 million times). But then the woman wakes up to the fact that he isn’t willing or capable of actually forming something that is mutual, so she gets out, gets unpainted.

The new normal of postmodern relationships

What makes this story so interestingly postmodern is this:

  1. It goes without saying that God is banished from the picture.
  2. People have sex first, then they try to form intimacy. That’s elemental to the relational landscape to which many of us have conformed.
  3. But mainly, the two people in the story are struggling over having a shared sense of what the reality they have created together means. And they don’t agree. They “don’t make sense.” They can’t even talk civilly about it.

Gotye’s audience really relates.

One of the public’s favorite lines of the song is: “You can get addicted to a certain kind of sadness. Like resignation to the end, always the end” — that mysterious inconclusive conclusion that marks this generation’s lives. In some sense, it is relieving when you expect something to happen, even if it is bad, and then it actually happens.  It at least comes to some kind of end. He calls his feeling a “certain kind” of sadness, since he won’t admit to anything really being anything. But this despair is so compelling that he can’t resist an extra lament, “resignation to the end, always the end.” The narcissistic emptiness of this makes me want to cry — which is something the people avoid in this sad little song, even though it is sad. It’s all in his head.

When Kimbra adds her side of the story it is equally compelling. The lack of centeredness, of substance, of commitment is making her crazy. His ambivalence made her feel like “it was always something that I’d done.” Doesn’t the whole society make you feel that way these days? I am always shocked when I call customer service for a problem and they regularly tell me I have caused the problem. When I demonstrate it was really them, they don’t apologize. I’m responsible for everything, but no one thanks me for taking care of things — another way we are like gods. People are enraged by the futility of their relationships in this context. Having sex should imply that we want to know one another but the knowing does not happen. So Kimbra moves over toward Gotye in the  video and yells: “I don’t wanna live that way, reading into every word you say. You said that you could let it go, and I wouldn’t catch you hung up on somebody that you used to know!”

Then they just start screaming at each other musically. She lets him have it. He winces and withdraws, and keeps sticking to his story. She finally moves away, gets unpainted, and they sadly end up whispering “somebody that I used to know.” They apparently think,It’s really sad that the relationship happened to me that way.”

It is an unstisfying narrative

The postmodern narrative about how things work is all there. It teaches us that reality is inevitably made up of what we create together. That’s it. “I was lonely in your company but that was love and it’s an ache I still remember.” That’s it.  But people are angry about that. They want more and expected more.  But everyone is locked in their singularity — defensive, enraged, unsatisfied, intimate without intimacy. That’s happening to people. They think it is sadly normal. Gotye told the story and people bought it — again. And they sang it with him until they knew all the words.

The ongoing Biblical creation story continues to say that it is not good for us to be alone without God and each other. That’s the true normal we were singing about last night at our Sunday meeting. We know we need to get together, but we also need to know that we really need to get with God to get together with one another. God makes reality. We co-create with Him, but we are not lonely gods, ourselves, failing at creating love on our own — at least we are not meant to live like that. If God doesn’t create, if Jesus doesn’t get us back with God, life is just one damned thing after another. A lot of us are really enraged that we end up with people who are resigned to their godless end: cut-off and screwed over. Let’s  talk about that more next time. Until then, let’s be aware of the new narratives that are lying to us about the relational landscape.


Similar idea here [link]

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We’re Getting Schooled to Relate without Jesus

We’re getting schooled — but nicely and in the name of being nice, protecting the rights of others and being inclusive. But are people actually being nice to me? protecting my so-called rights? including me? More important, are they being nice to Jesus? protecting his rights? including the Lord?

I ran across this statement during my research the other day and I feel a bit obsessed with it. It revealed that the discomfort I have been feeling with the way people talk to me about various subjects has a philosophical underpinning. We are being taught to relate in a certain way that may be right in line with Jesus in some ways, but may sell the farm completely in other ways. I think we need to talk back to our teachers.  Check it out:

Only if “you respond to me” in a way sensitive to the “relations” between your and my actions, can “we” act together as a “collective we”; and if I sense you as not being sensitive in that way, then I feel immediately offended, ethically offended. – Shotter & Katz (1999, p.152).

Let’s not run the whole intellectual nine yards with this. Let’s skip right to the popular application.

If you run me over I will be offended.
If you run me over I will be offended.

First of all, there is a relational rule that begins with: “Only if.” For some reason, it just dawned on me that any number of people begin their relationship with me with an “only if.” They have this rule that kicks in when they meet me: I will relate to this person only if they agree with my assumed standards for relating. I have a way of life that must be accepted at any cost — if they don’t “get” that, no relationship. For instance, a young man recently reported he would not be back to our public meeting because we seemed to assume he was a Christian, since the meeting was all about being a Christian. He did not feel accepted for who he was so he was immediately offended (at least in a philosophical way — everyone can still exchange pleasantries). We did not pass the “only if” assessment.

DM_I_Feel_YouSecond, there is a definition of what relating means. Basically, the rule for relating begins with: We need to feel each other out. (Isn’t that why it became popular in the 90’s to say “I feel you?”). I need to sense you being sensitive. In the new school there are no individuals who have innate meaning or value. Any “meaning” is all about how our actions intersect, all about how we are feeling things out. The only meaning we share is what happens in our “collective we.” So sensitivity to how we talk and act is crucial.

Most people don’t get to this step of relating and it is even harder to get through it. There is a lot of wariness and circling around one another, seeing if one can connect. For instance, a man was talking last night about how difficult it was for him to make any relationships within a church whose meetings he had been sporadically attending for years. But he sensed he might fit into Circle of Hope because we dress more like he dresses and talk like he talks. He felt enough shared meaning to let himself connect. Someone else probably sniffed around last night and said, “My kind are not present. I’m out of here.”

Third, there is a consequence for violating the rules and not agreeing on the definitions. People are surprisingly judgmental these days, in spite of saying they hate people who are judgmental! They are surprisingly legalistic for saying they are so accepting! They have seemingly nice conversations that come with a hidden barb, something like:  If you don’t accept my rule and act according to my standards, I have a right to be ethically offended, and I will be so immediately. I was talking to one of the cell leaders yesterday and she was having a problem deciding what to do with certain people who were kind of gumming up the works with their bad behavior. The leader was so sensitive to the possibility that she might “get a time out” for offending the person in question that she was making all sorts of excuses for their bad behavior — pre-excusing before she was asked for grace! She was essentially taking care of the “we” for both sides of the relationship. She was predicting how she would be offensive, even before a person accused her of anything, and adjusting her behavior to keep things smooth, even though she felt personally hurt and frustrated. She was quite afraid she would be judged according to the new standards and get thrown out of the “we.”

We are all getting schooled and most of us did not even go to the class yet. The school turns out people who say (at least this is my application of the quote above): If you don’t respond to me in a way that makes me comfortable I am out of here. Or worse, I have a right to be me no matter how bad that is for you; deal with it or I will make sure you know how condemnable you are. We’re afraid to be sent to the “office” if we don’t get the rules right. It is ironic that in the name of inclusion people have set up a power struggle among all of us for the right to decide who is worthy of inclusion!  I am glad the person who would act in such a way is not God (we’re not, even when we act in god-like ways!). If they were actually God, I would be in outer darkness quickly. I would never really have gotten into light at all! I would not have passed the first “only if” rule!

Like I said, I am clueing in to all this might mean philosophically. And I am lamenting that the society is quickly being reorganized around the core ideas that are rendered in the quote. But I am trying to skip to the application.

We will run into someone this week who is doing their best to fit in and be nice. They have been taught this new school basis for relating. They bump into a Christian and it can be jarring. They meet up with a person who believes they have innate meaning as an individual and are also part of a “we” — not based solely on the meaning created by becoming a “we” but because God has made them a “we.” We’re still creating meaningfully by our process of dialogue, but it is inspired. And we are not assessing one another according to how inoffensively we do that, since we assume we will need to love others who can’t seem to stop sinning, just like God loves us. It has become an odd way to look at things.

I think we should keep being odd and not get schooled. Some of the new narrative is wise. But I don’t think the new nice is all that nice. I really don’t think it protects my rights to follow Jesus very well at all, instead it offers a new narrative that eradicates the possibility of Jesus. Everyone gets included except for Jesus, since his “only-ness” violates the “only if” of the new regime. I don’t want to go there, even if the new conformity police judge me harshly.

It is not enough to just ignore the new schoolmasters. They are making a difference. We’ve all been divided up into mutually offended identities — “being a Christian” is just one more of them. And most Christians seem to believe that about themselves — their faith is another one of the many identities competing for market share among discriminating consumers. Let’s keep telling the truth about Jesus — in love, as ourselves in Christ, in community, even if we get a time out.


Shottner, J. & Katz, A. (1999). Creating relational realities: Responsible responding to poetic “movements” and “moments.” In S. Mcnamee & K. Gergen (Eds.) Relational responsibility: Resources for sustainable dialogue (pp. 151-160). London: Sage.

No endorsements, just curiosity: