(Ir)religiosity

Recently I tweeted a truncated version of one of my biggest frustrations about the use of the word “deconstruction” in the emergent church. I got some responses suggesting that I clarify and elaborate. So here we go.

First, blame shouldn’t fall solely on emergent church folk. Philosophers and cultural theorists (who should know better!) have  also misused the word since it gained popularity in discourse. The fact that Jacques Derrida‘s (in)famous hermeneutic (if i can call it that) translates to a very common word in the English language doesn’t help much either. The word is already operative in our common vocabulary and it carries with it certain connotations that run completely counter to its theoretical function. So the inertia is against us before we get to the emergent church. I think Jack Caputo’s Deconstruction in Nutshell should be mandatory reading for anyone who uses or hopes to use the word deconstruction as a key concept (in the emergent church or otherwise).

Popular use notwithstanding, I do think that emergent church folk are particularly and especially culpable for their use and misuse of the word theoretically and theologically in large part because of their affinity toward postmodern philosophy and their use of key thinkers like Derrida. This makes things complicated and, if dissected closely, I think it shows that the emergent church — or at least some subgroup(s) within it — aren’t all that different from mainstream Christianity and certainly not as subversive as some had initially hoped.

My frustration stems from the tweets, Facebook statuses, and blog posts (and books) that I see from time to time where someone will in effect suggest that having a “deconstructive stage” was important for a while but now its time to “get serious” and start reconstructing things (faith, theology, etc.) toward some sort of “new” end. In essence, deconstruction is given a negative and overly critical connotation and is understood to be the initial step in a larger process. Doubt was good and cool for a time, criticizing and rejecting conventional religiosity was fun while it lasted, but the real work starts when you decided to start affirming and arguing core theological tenets anchored by a foundation. When I read and hear things like this I realize how unfortunate it is that the mystics and the via negativa don’t get more play in emergent church circles. Read the rest of this entry »

It would be easy for me to rattle off a list of people who have influenced my hermeneutics from the worlds of theology and religious studies.  So I thought I would make it a bit more interesting and list several thinkers from outside the religious world (more or less) who influence my interpretation of not only the bible but literature in general.  Of course any “list” is always incomplete and unfinished.  There are many people who have indirectly influence my interpretive approach; I’m limiting this list to those that are more direct and most recent in time.  So here is my “hand” of 7 (in no particular order).

• Jacques Derrida - for deconstruction and différance
• Paul Ricoeur - for symbolism/myth and a hermeneutics of suspicion
• Judith Butler - for gender/sexuality identity and social construction
• Stanley Fish - for the importance of  interpretive communities and the downfall of foundationalism
• Emmanuel Levinas – for “ethics as philosophy” and the presence of the Other
• Michel Foucault – for the importance of history and power relations
• Cornel West - for “prophetic pragmatism” and the Socratic imperative

That’s my blend at the moment.

Who are a few of your non-religious and non-theological influences?