{"id":5385,"date":"2010-01-30T12:05:22","date_gmt":"2010-01-30T12:05:22","guid":{"rendered":"http:\/\/blog.beliefnet.com\/jesuscreed\/2010\/01\/saturday-afternoon-book-review-2.html"},"modified":"2010-01-30T12:05:22","modified_gmt":"2010-01-30T12:05:22","slug":"saturday-afternoon-book-review-2","status":"publish","type":"post","link":"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/01\/saturday-afternoon-book-review-2.html","title":{"rendered":"Saturday Afternoon Book Review: Chris Ridgeway"},"content":{"rendered":"

\"ThyKingdom.jpg\"<\/a><\/span><\/p>\n

Chris Ridgeway, the reviewer of this book and my former research assistant, is the national Staff Program Manager for Great Commission Ministries, and blogs on theology from a digital context at www.theodigital.com<\/a>… And Chris wrote a thesis on internet and Bible, and I’m thinking we’ll be hearing more from his insightful thought. [One other point: Dwight Friesen, author of the book below, was a student of mine in a former life — back when I was at TEDS.]<\/p>\n

Friesen, Dwight, Thy Kingdom Connected: What the Church Can Learn from Facebook, the Internet, and Other Networks (emersion: Emergent Village resources for communities of faith)<\/a>\"\"
\n<\/strong><\/em>. <\/i> <\/span>Grand Rapids, MI:  <\/span>Baker\/Emergent Village, 2009.<\/p>\n

Remember those high school biology textbooks that featured glossy photos of yeast proteins and other microscopic wonders?  <\/span>What we thought was snow or hair turned out to look like raspberries–molecules as big as our head and represented in [Figure 15] by dots and lines and symbols we were expected to know (and subsequently forget).  <\/span>These things may have fallen out of my head (I’m not even sure if I’m talking about biology or chemistry), but Dwight Friesen is chock full of them.  <\/span>An Emergent Village conversation partner and pastor (he was featured in Gibbs and Bolger’s 2005 survey Emerging Churches<\/i>), Friesen is now part of the Mars Hill Graduate School faculty in Seattle, the next-generation seminary noted for its founder Dan Allender and sometimes-association with Brian McLaren.<\/p>\n

Friesen’s new book, entitled Thy Kingdom Connected:  <\/span>What the Church can Learn from Facebook, the Internet, and Other Networks,<\/i> grabs those micro-biology metaphors and updates them for a social networking world.  <\/span>Terms like “network,” “hub, ” “node,” and “hyperlink” flow thick and fast in what essentially scales down to Friesen’s ecclesial proposal–his vision for the identity and function of church in today’s world.<\/p>\n


\n<\/p>\n

<\/p>\n

Friesen might want to say that his proposal is wider than
\njust church-thought; he is demonstrating a broad theological hermeneutic–a  <\/span>lens–for looking at just about
\neverything:  <\/span>theological
\nanthropology, Trinitarian theology, and of course, Kingdom.  <\/span>But his audience (pastors of a
\nmissional\/emergent bent) and language (lots of “reimagining”) orbit most evidently
\n(and practically) on the church herself, so this is where Thy Kingdom<\/i> probably fits most snugly.<\/p>\n

Friesen groups his thoughts into five “Clusters.”  <\/span>We’ll squish them to three.<\/p>\n

Seeing Connectively
\nand God’s Networked Kingdom (Clusters 
\n<\/span>One and Two)<\/b><\/p>\n

The first 50 pages of Kingdom
\nConnected<\/i> begin with familiar territory–a Christianity caught up in modernism
\nand individualism and the need for something new.   <\/span>System problems like global warming and the sex trade
\nneed networked solutions.  <\/span>And the
\nkingdom–like microscopic yeast through dough–gives a “loaf theology” that
\nprovides the relational answer. 
\n<\/span>“Simply connecting while living the way of Christ is how the kingdom of
\nGod transforms the world,” establishes Friesen.  <\/span>This is his consistent thesis throughout the book.  <\/span>Friesen’s strengths here are his even
\napplication of the world’s newest and most pervasive metaphor–the Internet–to a
\nwholistic gospel.  <\/span>“Network
\nthinking” links self, God, and community–the creation modeled after the “open
\nWe” of the triune God.<\/p>\n

Particularly evident is Friesen’s native understanding of
\ninformation culture.  <\/span>If we have
\ndiscovered that the autonomous individual is actually an imaginary modernist
\ncreature–how do we now think of personhood without it becoming like a website
\nburied under millions of networked hits? 
\n<\/span>“You are both more and less important than you ever imagined,” Friesen
\ndeclares pastorally.   <\/span>His
\n“theology from a digital context” affirms what classically might be seen framed
\nas the imago dei–the equilibrium of both “God” and “image.”<\/p>\n

Connective Leadership
\n(Clusters Three and part of Five)<\/b><\/p>\n

If the Kingdom is a vast reparative-connective force, then
\nthe Kingdom Leader is a link repair-person.   <\/span>This is not an Amway Rolodex collection, but is
\nothers-oriented in the model of Jesus, who bridged human and God and human to
\nhuman by self-emptying (kenosis).  
\n<\/span>Because life is orderly chaos, the connective leader has no hope or
\nchance of controlling the network, but doesn’t need to.  <\/span>Nobody controls the internet either.  <\/span>Making connections neither eliminates
\nchaos nor succumbs to disorder.  <\/span>Here
\nis where the ecosystem\/life sciences metaphors return.  <\/span>The life-cycle itself shows us that
\ndeath is part of a natural environment, and the connective leader understands
\nhow removing nodes or hubs is not defeat, but simply “releases kingdom
\nnutrients that allow for new life to blossom.” [ch9]<\/p>\n

But Friesen’s most helpful note to leaders is his
\ndescription of closed-systems (autopoises<\/i>)
\nand open-systems (disapative<\/i>).  <\/span>The connective leader must navigate
\nbetween these two realities.  <\/span>Our
\nchurches must not only be open organically to the world, but also maintain
\ntheir self-defining identity, like a cell membrane which interacts with
\neverything around it but has a distinct border.  <\/span>Pastors must be “conservative” in this sense, writes Friesen
\n(which he still places in scare quotes, understandably worried about his
\npost-conservative audience).  <\/span>And
\nit’s clearly this burned-by-institutions group he has in mind when he
\ndescribes:<\/p>\n

The Networked Church
\n(Cluster Four and parts of Five)<\/b><\/p>\n

This is possibly Friesen’s best contribution–especially if
\nimagined as a speech to a room of disillusioned emerging
\npost-evangelicals.  <\/span>Two terms are
\nintroduced:  <\/span>Christ-Commons<\/i> and Christ-Clusters<\/i>
\n(the latter brings to mind Honey Bunches of Oats Cereal, but that might be just
\nme).  <\/span> <\/span>The Commons is the institutional (yes, he said it) structure
\nof the church, and his point is that, though it can be reimagined, it cannot be
\neliminated.  <\/span>Clusters are the soul
\nof the church–the dynamic, fluid, and contextual work of the believers.  <\/span>The Clusters inhabit the space created
\nby the Commons, like living people in a public park.  <\/span>Said yet another way, Church denominations and leadership
\nstructures are the party planning committee, and the Commons are the life of
\nthe party.  <\/span>You gotta have both,
\nFriesen insists.<\/p>\n

Emerging is growing past its hippie stage.<\/p>\n

Also of note: 
\n<\/span>Friesen returns to Missional’s common use of the “bounded set\/centered
\nset” distinction most often harped on by Alan Hirsch, but originally from
\nevangelical missiologist Paul Hiebert. 
\n<\/span>Hirsch decries bounded set definitions of the church (creeds, baptismal
\nformulas, card-signings) that define who is in or out, offering instead that
\n“insiders” be directionally focused towards Jesus, no matter their current
\nmembership status.  <\/span>Kingdom Connected’s<\/i> take, though, is the
\n“Networked Set”–theologically preferring the everywhere-presence of the Holy
\nSpirit to the “Christ as center” picture. 
\n<\/span> <\/span>The woman who attends bible
\nstudy at work, a Lutheran church on Sundays, and elsewhere for small group
\nshouldn’t be thought of as scattered, but a picture of the networked Christian
\nfor tomorrow.<\/p>\n

A Digital Theology<\/b><\/p>\n

I’ve spent my last few years insisting that all theology is
\ncontextual, all contexts are not geographical, and the digital context is the
\nmost influential coming transformative voice in theology that theologians don’t
\nsee.   <\/span>Friesen gets this.  <\/span>His work is not about how we do church
\non Facebook or youth ministry on Twitter. 
\n<\/span>Instead, he is producing the first genuine piece of digital theology
\nI’ve read–using the unique metaphors, categories, and processes of digital life
\nto reflect on God, God’s people, and God’s leaders.  <\/span>And he does it with the near fluidity of a digital native, a
\ncategory most often used to define those half his age.  <\/span>We can expect much, much more of this
\nas our junior high generation–currently texting three to five thousand times a
\nmonth–finishes their theology PhD’s (while those last) and begins writing whole
\nseries of new reflections on the God who interconnects.<\/p>\n

I do have a few pokes for Friesen, and they fall briefly
\ntowards his evaluation of digital culture and more significantly towards his
\ntheological presuppositions.<\/p>\n

A Near Misstep:  <\/span>Misclassifying Facebook.<\/b>  <\/span>Early on, Friesen introduces Martin
\nBuber’s categories of inter-personal relationships:  <\/span>the “I & You” being the most intimate and personal and
\nthe “I & It” being objectifying but necessary to life  <\/span>(e.g. your relationship with the
\ncheckout clerk).  <\/span>In this context,
\nFriesen almost  <\/span>started down a
\npopular but misguided path these days: 
\n<\/span>“Websites like Facebook and MySpace […] promise an I & You encounter
\nfor the low price of an I & It relationship.  <\/span>All a person has to do to become your “friend” is send a
\nquick request and then wait for your confirmation.  <\/span>And since I get to control my home page, displaying only the
\nimages and content I want the world to see, conversation is not necessary nor
\nis a hug or a meal or anything remotely humanizing in terms of the analog
\nworld.”<\/p>\n

Undoubtedly many would initially agree with Friesen on this,
\nbut with permission, I’ll make two short observations .  <\/span>Certainly our early use of the
\nInternet, just like our early use of every communications medium, inspired
\nsilly names like pinkpixie321 and anonymous encounters.  <\/span>But even in its childhood stage (as the
\ninternet remains), the relational focus has quickly shifted to augmenting
\nin-person relationships, not replacing them.  <\/span>Facebook, the most important site on the web, is entirely
\nbuilt on this principle, using real names and providing tools to model real relationships
\nthat Mark Zuckerberg calls the “social graph.”  <\/span>It provides another layer of data and connection on top of
\nthe friends we already have.  <\/span>The
\nimportant questions about social media are not about a world on<\/i> Facebook, but a world with<\/i> Facebook.  <\/span>How does the pace and form of digital social media modify
\nour perception of relationships with God and others? <\/p>\n

Commendably, Friesen barely beats this horse and veers right
\nback on track, admitting the “depth of connection I have experienced online”
\nand wondering aloud where it will go. 
\n<\/span>Given the general timbre of his work, I do hope he continues wondering.<\/p>\n

Theological
\nPresuppositions. <\/b>  <\/span>This is
\nwhere Friesen may get some heat, from this author included.  <\/span>It’s less what he says, but what he
\ndoesn’t say that is most important. 
\n<\/span>We’re not a fan of placing people on theological spectrums, but there
\nwill be some flags here that especially moderate to conservative evangelicals
\nmight notice.  <\/span>Specifically:  <\/span>his free quoting of the Dalia Lama or
\nBarack Obama or Gaia references alongside Scripture will turn some heads.  <\/span>However, I am less concerned about
\nguilt by association (evangelicals’ favorite weapon) than unsure how to read
\nthe remix of views as they are presented. 
\n<\/span> <\/span>Does this theology have any
\nuniquely Christian qualities?<\/p>\n

Of more interest is his underlying definition of the Church–one
\nwe find ourselves trying to discern as Kingdom
\nConnected <\/i>spends much of its time there.  <\/span>We’ve already encountered his helpful observations on
\nstructure (Christ-commons) and soul (Christ-clusters) of the church.  <\/span>But for Friesen, there is not much more
\nto the definition.  <\/span>I think we spy
\na Baptist free-church ecclesiology here–the church is no more than the free
\nassociation of believers. 
\n<\/span>Regarding God’s purposes in the world, the church may provide a venue
\nfor Kingdom connectedness, but for the most part, Friesen sees God’s redemptive
\nwork as located through Christ-imitating actions in all of Creation.  <\/span>“The good news of Christ invites us to
\nwholeness, united body and soul, sacred and secular, male and female, Jew and
\nGentile, even God and humanity: 
\n<\/span>one God, one creation.  <\/span>It
\neven unites church and world in such a way that releases the gospel from the
\ncontrol of the church,” he writes. 
\n<\/span>For Friesen, the church is not particularly the hope of the world.  <\/span>In fact, it’s not entirely clear to me
\nthat he would find it necessary.<\/p>\n

The Missing Piece. <\/b>  <\/span>In this case, the missing piece of
\nFriesen’s is the Christological one. 
\n<\/span>Paul’s metaphor of the Church as body<\/i>
\nis well-expanded by Kingdom Connected<\/i>–providing
\na rich new insight about our interconnectedness using new cultural
\nmetaphors.  <\/span>But is there
\nsignificance that this is Christ’s<\/i>
\nbody?  <\/span>Christ and the church are
\nmore wholly connected than is allowed here:  <\/span>in their sufferings, in their presence in the world, in
\ntheir soteriological function.   <\/span>To say that the Church is the Body of Christ must mean
\nmore than its interdependent nature.<\/p>\n

For Friesen, Jesus Christ is exemplar extraordinaire–our
\nGod-example for how to make connections and therefore bring redemption.  <\/span>Yet while life is emphasized, death,
\npower and sin are conspicuously absent. 
\n<\/span>Death appears only as an ecological metaphor that keeps networks from
\nbeing stale and spurs new connections. 
\n<\/span>We are to follow in Jesus’ example, but the power and path to do so
\ncomes from little more than awakening to our call.  <\/span>The work of Jesus Christ–the atonement–(even widely
\nconceived) appears unconnected to the theology of Kingdom.<\/i><\/p>\n

Friesen undoubtedly can speak to these concerns.  <\/span>Would he better imagine for us how 1)
\nthe church as Christ’s body and the 2) atonement as Christ’s work appear in the
\ninterconnected Kingdom?<\/p>\n

Summary.<\/b>  <\/span>But this is a step forward for a new genre
\nin theology that understands digital technology as not simply a youth ministry
\nconcern or malevolent force but the cultural setting of a new generation.  <\/span>Friesen’s fresh eyes begin with where
\nwe actually are and skillfully lift us into genuine reflection on the nature
\nand work of God.  <\/span>This is digital
\nfaith seeking understanding.  <\/span>And
\npossibly that chemistry diagram with all the dots and lines.<\/p>\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Chris Ridgeway, the reviewer of this book and my former research assistant, is the national Staff Program Manager for Great Commission Ministries, and blogs on theology from a digital context at www.theodigital.com… And Chris wrote a thesis on internet and Bible, and I’m thinking we’ll be hearing more from his insightful thought. 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