Black, Postmodern, and Emergent: An Oxymoron? - Part II

This is the second of a two-part series. If you would like to read part I, click here.

[Image: http://todaysseniorsnetwork.com/African-American%20man.jpg]

Hopefully you have had the opportunity to read part I of the blogpost. So what does it mean to be Black, Postmodern and Emergent? Is it an Oxymoron? I wanted to start out by giving a wonderful (IMHO) definition of Emergent Church from Ryan Bolger and Eddie Gibbs in their book Emerging Churches:

Emergent Church—“communities that practice the way of Jesus within postmodern cultures. This definition encompasses nine practices. Emerging churches (1) identify with the life of Jesus, (2) transform the secular realm, and (3) live highly communal lives. Because of these three activities, they (4) welcome the stranger, (5) serve with generosity, (6) participate as producers, (7) create as created beings, (8) lead as a body, and (9) take part in spiritual activities.”

Let's look at some things that are going on in society that is impacting Black society and in turn the church. Jackson W. Carroll in his book Mainline To The Future: Congregations for the 21st Century speaks of two influences of the African-American Church - the continuing power of the African-American religious tradition and the significant growing number of middle-class, educated African-American young adults - which contributes to the process of detraditionalization. Some larger African-American churches offer what can be called "neo-pentecostalism" worship services which may include services of healing. Others may incorporate spiritual gifts such as speaking in tongues. Most also have strong programs with certain sectors of the church (youth, young adult, etc.) All have in common the celebration of the religious African-American heritage.

On the other hand, Brian McLaren speaks of the reasons why African-Americans should soon join the Emergent conversation:

1. Many young African-American Christians, especially those who pursue higher education and travel abroad, are every bit as “postmodern” culturally and intellectually as their paler counterparts, often more so.
2. Many older African-American Christian leaders seem to becoming more modern – especially those who pursue broadcast media. This strengthens their appeal for older generations and weakens their appeal to their children and grandchildren.
3. Increasing numbers of young African-American Christians feel somewhat out of synch with both the liberal Democrat leadership of the 1960’s generation – whom they admire but who do not seem fully in touch with their world - and with the conservative neo-fundamentalist leadership associated with religious broadcasting.

These young African American Christians, if welcomed into the emerging church conversation, will not only benefit from the association with other Christians of their generation and mindset, but will also bring great resources to the conversation.

One can definitely see the links with number 1 when reading African-American Emergent bloggers such as Anthony Smith, Karen Ward, Andre Daley and William T. Chaney, Jr. Ron Garvin has an excellent post on being a post-modern African-American male and his dealings with the organized black church which you can read here. Those of my generation (and younger) definitely live within the tension of trying to live up to the traditions of the African-American church which reared and nurtured us but at the same time recognize that we are affected by the societal changes just like other people. And that tends to affect how we see the church.

So in short I wouldn't quite say that being black, postmodern and emergent is an oxymoron, although I would say it is rare. However I believe we are moving to the point of taking and sharing what we have learned from our own church tradition and moving into a world in which we are yearning for something more and different outside of what can be called the traditional "black church" experience. It's moving to a point in which we can welcome all people, practice hospitality and serve as leaders regardless of those things in this world that tend to divide us. After all, isn't that what being postmodern and emergent all about?

Comments

[Janet L. Bohren]

Given the strong presence of women's voices in the African-American church tradition, why are there not more of their voices in this emergent church conversation?

[David Moon-Wainwright]

Byron, thanks for an eye opening post. My impression as a white male worshipping in African American churches Philly in 88-89 was that these churches were more open to asking the questions, engaging the dialogue that I think of as emergent.

Thinking back now to seminary (89-92), Womanist theology clearly fits my understanding of emergent.

Interesting that some think they have no seat at the table which in my impression they helped build! Is this a power issue where the conversation is ignored until the euro americans enter the room?

[Byron Wade]

Janet - good question. I wish I knew the answer but I do not. I think in general as the post says, African-Americans (whether male or female) need to enter in the conversation as a whole. Like you, I would like to see more female/womanist voices because I feel that this is emergent in itself. Thanks for your response!

David - also a good question. I can say for myself that I have been in situations where one things is said in a homogenous group and then silence enters in when euro-americans enter the room. Part of the issue is that people of color need to be forthright in putting the questions out there in a mixed group as well as a homogenous one.
Thanks!

[Bobbie McGarey]

Grace and greetings,

Thy kin-dom come

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Oxymorons, however, are not always simply a pair of words side-by-side, but can also be devised in the meaning of certain sentences or phrases. The poem below serves as an example of various situational oxymorons, in which every single line contains an oxymoron:

One fine day in the middle of the night,
Two dead boys got up to fight,

[Byron Wade]

Online - it means that we have not figured it all out as of yet. I think it is still an oxymoron but will be a growing community in years to come.

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Oxymorons, however, are not always simply a pair of words side-by-side, but can also be devised in the meaning of certain sentences or phrases. The poem below serves as an example of various situational oxymorons, in which every single line contains an oxymoron:

One fine day in the middle of the night,
Two dead boys got up to fight,