http://homebrewedchristianity.com/2011/04/19/theology-the-church-after-google/
by Tripp Fuller
Apr 19th, 2011
Conclusions for the People of the Way
Theology after Google is guided by our present context: situation, audience, and social and cultural environment. It cares about the process, the effects, and the usefulness of theology. It is about Jesus, whom we call the Christ, but it is also irreducibly autobiographical. The new theologians write theology for the needs of the church today. For us this means: we write theology not just for the comfortable insiders within the churches, but for those who are slowly drifting away—and for those who have moved so far away that it’s hard for them to imagine being part of the traditional churches any longer at all. We write with their needs and concerns in mind; we write in language they can understand; and we compose arguments that pay attention to their plausibility structures, not just our own.
If we were to write a Wiki manifesto for theology after Google, it might read something like this (edits requested!): We find ourselves here, somehow, as followers of Jesus. That part seems to stick and to deepen the longer we live.
by Tripp Fuller
Apr 19th, 2011
Conclusions for the People of the Way
Theology after Google is guided by our present context: situation, audience, and social and cultural environment. It cares about the process, the effects, and the usefulness of theology. It is about Jesus, whom we call the Christ, but it is also irreducibly autobiographical. The new theologians write theology for the needs of the church today. For us this means: we write theology not just for the comfortable insiders within the churches, but for those who are slowly drifting away—and for those who have moved so far away that it’s hard for them to imagine being part of the traditional churches any longer at all. We write with their needs and concerns in mind; we write in language they can understand; and we compose arguments that pay attention to their plausibility structures, not just our own.If we were to write a Wiki manifesto for theology after Google, it might read something like this (edits requested!): We find ourselves here, somehow, as followers of Jesus. That part seems to stick and to deepen the longer we live.
We’re not sure exactly how we got here; it’s almost like it happened to us. We call it grace. We find others around us who follow the same Teacher and who therefore struggle with many of the same questions and issues that we face. They help us understand ourselves and to remain faithful to our Guide. We call them church.
But what exactly do we believe? What must we say, and what should we not say (and do)? The quest to know is open-ended. It’s filled with uncertainties and indecisions, and it’s constantly evolving. That quest just is theology. It’s everything we think about and do. It’s reading the New York Times headlines online each morning when we awake. It’s the philosophy text that we read in a classroom or the intriguing idea about christology that we talk about with friends over a beer. It’s the ethical questions we struggle with. It’s our attempts to be involved in authentic forms of ministry and Christian community, and the questions we ask about whether those attempts are really faithful and how to make them better. It’s that recurring question, “What should I do with my life?”
I can already hear the question from the learned theologian who reads the Princeton Theological Review: "So is this approach evangelical or conservative?" Well, clearly it is a method that would work well for evangelicals, or at least for question-asking evangelicals, because it keeps attention focused on the classic Christian questions, which it calls the “core” questions. It also works well in mainline and progressive communities, because it allows people to voice their questions and concerns and to take a hand in formulating the answers to which they themselves are drawn.
But what I really want to answer is: That’s the wrong question! The native inhabitants of the Google age, Gen-Xers and Millennials, just aren’t so interested in the labels that defined the discourse for the previous generations. Your “-isms” simply don’t define the social and cultural spaces that they inhabit. Identities today are more complex, shifting, and uncertain. The implicit essentialism of “isms”-based thinking is foreign to them. So to insist that we define our theological frameworks in terms of preexisting sets of categories—say, exclusively in liberal/evangelical terms (which we know has been the sacred cow of American Christianity for decades), is both misleading and unproductive.
I noted earlier that theology after Google is intrinsically autobiographical. So here is my own take: I believe that the message of Jesus is as relevant and as urgent for today’s world as it has ever been. I also find that this message is more accessible in today’s context than it was, say, in the comfortable years of the Eisenhower era—years of growth, comfort, and clear self-identities. This is an age of uncertainly, complexity, and unprecedented change. Jesus was not a provider of comfortable answers. He was not a teacher of easy black-and-white distinctions. He was not a prophet who asked his followers to identify with their friends and to vilify the others.
In each of these regards, and in many more, the inhabitants of the Google age may be more attuned to Jesus’ message, way of thinking, and way of living, than were many previous ages. In a world increasingly dominated by scientism, capitalism, religious intolerance, and a sense of meaninglessness, this profound message of the kingdom of God is more powerful than ever before. Theology after Google is far more than merely a new church-growth movement, a new way to package and disseminate the old-style theology. It is instead a radically new way of doing theology, one which (we believe) opens up the power of Jesus’ message to today’s world in new and exciting ways.
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