PART TWO - KEY POINTS OF THE "EMERGING CHURCH" MOVEMENT... (Used from Apologeticsindex)
1.The world is radically changing and the church must radically change with it.
Emergents believe postmodernity represents a dramatic break with the past and that only an extreme transformation in the church can keep the church relevant and effective in this environment. What is needed, they say, is not just a change in methodology. We need a new kind of Christian.
2. Since the Church has been culture bound for so long we must reexamine and question every belief and practice in the Church, finding new ways to define and express these.
Visiting emergent blogs, one will find that absolutely any doctrine or moral standard can be questioned. It seems at times that emergents are engaging in a complete reinvention of Christianity accompanied by a radical redefinition of Christian terms.
3. We have no foundation for any beliefs, therefore we cannot know absolute truth.
D. A. Carson points out that emergent postfoundationalism is based upon yet another of their false antitheses, saying “In effect the antithesis demands that we be God, with all of God’s omniscience, or else forever be condemned to knowing nothing objective for sure.” Additionally, emergents fail to consider the scriptural teaching of faith as something God-given which does possess supernaturally certain knowledge (Mt 21:21, Eph. 2:8, Heb 11:1). Emergents do not seem to realize that critiquing secular foundationalism is not the same as critiquing Evangelical foundationalism. In A New Kind of Christian McLaren’s fictional altar ego, Neo, says even Scripture is neither authoritative (in a “modern” sense) nor a foundation for faith.
4. Since we cannot know absolute truth, we can only experience what is “true” for our communities.
Postmodern philosophers and theologians insist that truth is only known and validated within communities (“There are no Metanarratives only local narratives”). While this implies that truth is culturally relative and that true cross-cultural communication is impossible (those outside a community must first join a community before they can understand the community’s ideas), postmodern authors communicate to people of various communities simultaneously, apparently expecting them to all equally understand their intent.
5. Since we cannot know absolute truth we cannot be dogmatic about doctrine.
Emergents see orthodoxy as “generous,” [17] that is, inclusive of many beliefs Christians have historically thought of as aberrant or heretical. Many leading emergents echo McLaren’s refusal to assert Christianity’s superiority to other world religions.
6. Since we cannot know absolute truth we cannot be dogmatic about moral standards.
Absolute stands on issues such as homosexuality are viewed as obsolete. Activities such as drinking, clubbing, watching sexually explicit movies, and using profanities are seen by some emergents as opportunities to show those who are not part of the Christian community that postmodern Christians do not think they are better than them through any false sense of moral superiority.
7. Since we cannot know absolute truth we cannot be dogmatic about moral standards. (This includes no exposition of teaching and preaching moral modesty, holiness standards and our external and internal state of moral code)
Absolute stands on issues such as homosexuality are viewed as obsolete. Activities such as drinking, clubbing, watching sexually explicit movies, and using profanities are seen by some emergents as opportunities to show those who are not part of the Christian community that postmodern Christians do not think they are better than them through any false sense of moral superiority.
8. Since we cannot know absolute truth, dogmatic preaching must give way to a dialogue between people of all beliefs. (More than a simple dialogue of conversation, but an allowance of influence into the group or "gathering" from anyone with any belief.)
Emerging Christians do not posture themselves before the world as though they were the light and the world were in darkness. Instead of “preaching” to the “lost” they join in “conversation,” with people of various beliefs. Conservative Evangelicals seem not to be truly welcome to contribute their distinctive content to this conversation since they represent the old, rotting corpse of “modernism.”
9. Since propositional truth is uncertain, spiritual feeling and social action make up the only reliable substance of Christianity.
Emergents consider propositional truth a “modern” (and thus outmoded) fascination. Postmoderns think and communicate in narratives. [19] Since the pursuit of truth is portrayed as a never ending journey with no solid starting point, they consider the only legitimate measuring rods of Christianity to be experience and good works. Without a solid footing in revealed truth, however, emergents have no firm foundation for knowing which experiences are valid and which works are good (something they do not seem to notice).
10. To capture a sacred feeling we should reconnect with ancient worship forms.
Trappings such as burning candles and events such as silent retreats are popular in the movement. Embracing these premodern forms further breaks their connection with “modern” Christianity.
11. Through conversation with them, “outsiders” will become part of our community, and then be able to understand and believe what we teach.
The postmodern approach is not to try to persuade people to believe, it is to try to befriend people into joining. This is commonly expressed as Robert Webber does when he says “People in a postmodern world are not persuaded to faith by reason as much as they are moved to faith by participation in God’s earthly community.” [20] There is a false antithesis in such statements, however. We do not have to choose between a purely cerebral attempt to talk others into believing correctly on the one hand and offering an open, unqualified invitation to our group on the other. The Bible teaches us to proclaim the gospel message with reliance upon the Holy Spirit to empower, illuminate, and convict (1 Co 2, 1 Thess 1:9). When such proclamation is absent, as it is in the Emerging Church movement, there is no prophetic voice coming from the church calling sinners to repent and believe the Gospel (Ac 2:38, 16:30-32).
12. All are welcome to join the “conversation” as long as they behave in a kind and open-minded manner.
Emerging believers reject any posture which hints at exclusivism. Dogmatic Evangelicals, however, are not treated as kindly in the conversation as others are (something many emergents admit).
13. The ultimate goal is to make the world a better place.
The Emerging Church movement envisions a utopia in which the oppressed of the world are free, the poor are no longer impoverished and the environment is clean. This paradise is achieved through social activism. Many emergent leaders think it is selfish folly to live for the return of Christ.
This is not a little cult in the backwoods of Kansas. This "movement" is becoming in a very large part "Mainstream"! It is pushed with heavy Propoganda from our current government administration and it is being embraced by large congregations of churches, whether Apostolic or non-Apostolic.
Now is the time to stand up and be counted among true Apostolics!
Scrap the ties. Scrap the unbiblical heirchal structure of the elite "clergy / laity" mentality. Scrap the building up of luxurious pastoral empires. But don't scrap the doctrine and message!
Pastors Mike & Trisha Fox
Authors of Marriage For Today: A Practical Guide for Christian Couples www.marriagefortoday.com
