Book Review: Beyond Resistance
Posted January 13, 2016on:
Beyond Resistance: The Institutional Church Meets the Postmodern World by John Dorhauer, Chicago: Exploration Press, 2015, 158 pp.
Don’t judge this book by its cover. It looks about as dry as can be. It’s not.
Don’t judge this book by its font. It’s annoying, yes, but you’ll get over it and the content is worth it.
Don’t judge this book by its subtitle. “Postmodern” is an overused, dated term these days, but the much of the content of this book on the state of the church is as contemporary as any I’ve read.
John Dorhauer is the newly-elected General Minister and President of the United Church of Christ, and this book lays out his perspective on the current state of decline in the American church. I read it as a clergyperson in the UCC eager to hear his vision.
What struck me first and foremost was that Beyond Resistance refuses to paint a rosy picture or offer a programmatic solution to the problem of church decline. This is an odd thing for a book, and it was initially a bit depressing. The author’s opening line is, “Let’s be honest… churches are dying.” (7) He then lists lower birthrates, aging property and “postmodernity” as the three key factors impacting church decline. While he does not try to define what postmodernity means (thank goodness!), he describes it as a cultural change “in expectations around what it means to be a person of faith,” (14) making note of three key factors of being “a postmodern.”
Disbelief in universal truth
Learning differently (i.e., not through written and spoken word alone)
Distrust of institutional authority
Let me pause here a moment to say: I find the term “postmodern” loaded with baggage from other disciplines and very dated. My philosopher spouse saw the book on the table and said, “How old is that book? Why are you reading a book on church change from the 1990s?” I wish Dorhauer had used another term–perhaps “post-Christendom” or “21st century” or even a neologism he invented. He later uses the term “Church 3.0,” which I also didn’t much like, but it’s at least better. However, the problems with vocabulary aside, the content of what he says is right on. It seemed obvious to me, because I clearly belong to the group he describes. However, active, engaged, but older, clergy colleagues in a book group on this text were shocked and upended by this information about the worldview of so-called postmoderns. I was shocked by their shock, but it revealed to me just how vast is the divide between “moderns” and “postmoderns.”
Given that the church has historically been driven by its claims to universal truth and institutional authority, and Protestantism’s reliance on written and spoken word, you can see why the current crisis has occurred. However, Dorhauer insists that it is not a “rejection of Church as Church.”
This is not a denial of the value of a life well lived, enhanced by meaningful encounters with the sacred and shaped by like-minded people living in a committed community of faith with one another. It is simply the experience of coming to church, wanting to have a meaningful encounter, and walking out under-stimulated, bored, or having learned little to nothing. (20)
The second chapter argues that the church exists for mission, and much of our current malaise is founded upon our loss of our core sense of mission. However, Dorhauer never defines what he means by mission, and in my experience people hear that word to mean very different things. Does he mean acts of charity, caring for the poor and needy? Does he mean evangelism, converting people to the way of Christ? Does he mean discipleship, forming new followers who will walk in Christ’s way? The way he uses the term throughout the chapter seems to imply that he has only the first definition in mind–acts of charity and justice. If so, I find that deeply disappointing. While I agree that the church should always be about that kind of service and advocacy, our core mission is to build disciples AND build the Kin-dom of God. People don’t come to the church looking to help the poor–they come looking for holy presence and Jesus Christ, and we should be about making that presence known. Service and advocacy are one of the most important ways we do that–but only one. Dorhauer would probably agree with me here, but I was frustrated with the lack of clarity in the chapter, and the way service and advocacy seem to be privileged as *the* mission of the church. It is a frequent critique I have for leaders across our United Church of Christ.
However, lest you think I am only critical, the second chapter also contained one of my favorite sections. In his role as Conference Minister, Dorhauer talked with churches about these changes. When older, stable congregations talked about “becoming Church 3.0,” he told them frankly that they couldn’t. Instead, established congregations should seek mission partners who are about this new way of being church. That’s where the wisdom lies–with the establishment in doing tradition well, and with outsiders who are doing church 3.0 well. (40-43)
The third chapter is titled “Grieving, Believing, Perceiving,” which reminds me immediately of Walter Brueggemann’s excellent book Reality, Grief, Hope, which I have revisited in sermons, conversations and even our Indiana-Kentucky Annual Meeting theme in the last two years. The difference here is that Dorhauer takes on the truth-telling (reality) and grieving with a greater openness, depth and brutal honesty than I have seen anywhere else. It is painful, but also affirming to hear that we are not alone in our struggles. He shares openly about the shrinking opportunities for clergy and the feelings of failure. I felt heard and seen for the first time. Though the truth is depressing, it is liberating to hear it told, especially from the new GMP of the UCC. He gets it.
As he moves toward the hopeful–believing and perceiving in his rubric–Dorhauer names the current task in this time of tumultuous change as identifying the core values and practices that cannot change if we are to remain faithful to the Gospel.
The Church as we know it is going to have to live through open debate about what changes can and will be accepted, and what changes simply cannot be made. … Knowing, through the time of change, what is so important that, if it is altered, we cease to be is an essential task of the Church. Knowing what must be passed on through the sea of change that is coming is important. (56)
In his role as GMP, I hope he leads our entire denomination through this kind of rigorous open debate. It is sure to be painful at times, but it is the best ministry we can offer right now, I believe.
Chapter four focuses on the difference between Church 2.0 and Church 3.0. As he recognizes, others have written with greater depth on this topic. Dorhauer takes special care to note that this change is not an upgrade or adjustment–it is an entirely new way of being and doing. Chapter five tackles the difficult questions arising around church authority and clergy authorization. He addresses the crumbling model of a seminary-educated clergy, who are trained for a dying church 2.0 at great expense, while recognizing the ongoing need for accountability, oversight and development of new religious leaders for church 3.0.
Chapter six repeated the same fundamental problem of this book–using outdated examples or terminology for a concept or content that is actually quite leading edge. The chapter is about metrics and measurement in churches, looking beyond membership and money to the lives we change, the impact we make in our communities, and the ways our mission is accomplished. However, he begins by saying the church should be more like McDonalds (“Over 6 billion served!”), without seeming to recognize that McDonalds is losing money like mad these days, a franchise on a faster downward spiral of unpopularity than the church is. The ideas in the chapter are good–the illustration risks making them look old and irrelevant.
Chapters 7-10 turn toward the new expressions of Christianity sprouting up in our midst. He is deeply appreciative of these new Christian communities, but draws a clear boundary around calling them churches–because they would not self-identify that way, nor would a traditional church necessarily recognize them. They are generally small, with flat hierarchies, non-ordained leaders, non-traditional gatherings that don’t resemble formal Christian worship, and exhibit a commitment to openness with regard to Christianity and other faiths, a mingling of diverse ideas. Yet what Dorhauer concludes after his exploration of many of these communities is that they are authentic expressions of Christian community.
The gospel as we know it is in good hands. It is my hope that your own explorations of these postmodern communities of faith are no threat to the current expression of the Church and, in fact, are going to preserve the good news and make it relevant in people’s lives in ways that my church can’t. (118)
He offers validation that those newly sprouting Christian expressions are real and true versions of following Jesus, even if they are unlike any church we have yet seen. The final chapter offers helpful guideposts to churches navigating this time of transition.
As you can tell if you’ve bothered reading this far, this book provoked a lot of reaction in me. There were things that bothered me and that I would argue against, but those are surface matters like vocabulary and illustrations that made cutting-edge ideas seem unnecessarily dated. The heart of the book, its insights and truth-telling, is a great gift as we wrestle with the rapid changes afoot in the life of the church. This book makes an important contribution to the conversation. If you care about this conversation, I highly recommend it, especially if you are a part of the United Church of Christ.