This thesis examines the contributions that emerging churches make to their parent communities’ understanding of church. As a work in practical theology, it is focuses on the theology that is deeply embedded within the everyday language, symbols, and practices of ordinary individuals and communities. Thus, the research in this thesis centres on two concrete emerging communities and employs qualitative methods to examine and analyse the actual practices, values, and beliefs of community participants—treating the data generated through the investigation of these emerging churches as theological material. The thesis is structured in six chapters, beginning in chapter one with a preliminary sketch of the wider emerging church phenomenon, a brief account of the researcher’s own earlier experiences with emerging communities, and an initial overview of the research already conducted on emerging church. Following this introduction, the thesis outlines the research methodology in chapter two, taking an approach to practical theology that moves beyond the prevalent models of correlation and recognizes the embodied nature of theology. Identified in this thesis as ‘theology in the vernacular’ or ‘local theologies’, this approach provides a mechanism for bringing two emerging churches into an impactful encounter with their parent communities’ understanding of church. This encounter unfolds through the remaining four chapters of the thesis. Chapter three provides the ecclesial context for this research by outlining the history and development of emerging church, and locating the two emerging communities within that narrative. Chapters four and five offer an in-depth portrayal and analysis of these two communities by depicting their ecclesial contexts and historical development, their weekly patterns, their physical and online spaces, their worship gatherings, the profiles and personal narratives of their participants, and the core practices of these communities. The findings from these separate sites of research are brought together in chapter six, where five key ecclesiological features are drawn from the common patterns present in these emerging churches. These are: (1) the prevalence of an ecclesial eclecticism, (2) the carving out of a space for theological discussion and intellectual enquiry, (3) a resolute fondness for their local cities, (4) the vital nature of the weekly gathering, and (5) a robustly verbal orientation in the worship gatherings. By bringing these five ecclesiological features into an encounter with the parent tradition of these emerging churches in chapter six, the contribution that these emerging churches are making to their parent communities understanding of church is explored. This thesis argues that these emerging communities are offering their parent communities two alternative ways of understanding church. The first is an understanding of church as a space for ecclesial borrowing and blending—which impacts on the formulation of a community’s ecclesial identity. The second is an understanding of church as a space for discussion, enquiry, and doubt—which impacts on the nature of belonging in ecclesial communities.

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Thesis (DTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The church in the West is facing a crisis of identity. Who are we as the church and what is our purpose in the world today? The recovery of a missional ecclesiology in the West is an urgent task. The aim of this study is to contribute to this work on a missional ecclesiology by focusing on the need for the church to grow its capacity to discern missional vocation. This study‘s central question: ―How can the church in the West discern its missional vocation?‖ The first chapter considers how global realities are forcing the church to re-examine its missional identity and vocation. In addition, the local realities in which this study is situated are highlighted, with particular emphasis on the realities that demand discernment. The chapter concludes with consideration of historical developments in hermeneutics, in particular the development of a missional hermeneutic. The emergence of a missional hermeneutic is important in the church‘s discernment. The second chapter ―puts on‖ a missional hermeneutic to aid in this discernment of missional vocation. Dwelling in the biblical story with this lens, and so allowing the story to renew our understanding of the role and identity of God‘s people, will shape our missional discernment. The third chapter focuses on the contemporary cultural context in its North American expression, in which the church must forge its missional identity. A retelling of the cultural story of the West demonstrates the challenges, both old and new, facing the church. Two important movements are already seeking to answer the question of how the church discerns missional vocation. The fourth chapter engages the important conversations that are happening within both the Emergent and Missional Church movements. These conversations encompass a wide diversity of theological traditions and backgrounds, but are held together by a common desire to discern what a missional ecclesiology means for the West. Particular themes that are important for discernment are highlighted as these conversations are engaged. Finally, the questions of the early chapters converge on the crux of this study: a framework for discernment, articulated in detail in the fifth chapter. Building on important examples, both Western and African, this affirmative-antithetical model of discernment is offered as a broad ―lens‖ for reflective churches seeking to discern their missional vocation. The final chapter then practices discernment in six key areas facing the church in the West today, at times using for illustration the local context in which this study is situated. These parting thoughts seek to both recognize the challenge facing missional churches, and point to encouraging dialogue already happening among those seeking to do the same. / AFRIKAANSE OPSOMMING: Die kerk in die Weste beleef ʼn identiteitskrisis. Wie of wat is die kerk en wat is haar doel vandag? ʼn Misssionale ekklesiologie is in die lig hiervan ʼn noodsaaklikheid. Die studie beoog om ʼn bydrae te lewer tot die ontwikkeling van ʼn missionale ekklesiolgie. Dit wil fokus op die kerk se behoefte om geloofsonderskeidend missionale roeping beter te verstaan. Vandaar die sentrale vraag wat die studie stel: ―Hoe kan die kerk in die Weste sy missionale roeping onderskei?‖ Die eerste hoofstuk kyk hoe globale werklikhede die kerk tans forseer om sy missionale identiteit en roeping in heroorweging te neem. Die konteks waarin die studie plaasvind word beskryf met die oog op die vraag watter geloofsonderskeidende uitdagings hulle stel. Die hoofstuk hanteer ook hermeneutiese ontwikkelinge wat bygedra het tot die ontwikkeling van ʼn missionale hermeneutiek. ʼn Missionale hermeneutiek is belangrik vir geloofsonderskeiding. Die tweede hoofstuk werk met ʼn missionale hermeneutiek as dit geloofsonderskeidend die kerk se huidige roeping en uitdagings wil formuleer. As sodanig wandel dit in die Bybel se verhaal om die identiteit van die volk van God te verstaan. Laasgenoemde is ʼn voorwaarde vir enige missionale onderskeidingsproses. Die derde hoofstuk fokus op die huidige konteks van die Noord-Amerikaanse kultuur en die uitdaging wat dit vir missionale identiteit stel. ʼn Oorsig oor die verhaal van die Westerse kultuur demonstreer die ou en nuwe uitdagings waarvoor die kerk gestel word. Twee belangrike bewegings probeer antwoorde op dié uitdagings vind. Die vierde hoofstuk hanteer die gesprekke in die Ontluikende (Emergent) en Gestuurde Gemeente (Missional Church) bewegings. Die gesprekke vind plaas teen die agtergrond van ʼn wye verskeidenheid teologiese tradisies maar het in gemeen dat hulle probeer onderskei wat ʼn missionale ekklesiologie in die Weste behels. Belangrike temas in die proses van geloofsonderskeiding word belig in die bespreking van die twee bewegings. Ten slotte vloei die vrae van die vorige hoofstukke saam om die fokus van die studie aan die orde te stel: ʼn raamwerk vir geloofsonderskeiding. Hoofstuk vyf. Belangrike voorbeelde uit die Weste en uit Afrika word gebruik as ʼn lens om ʼn bevestigende-antitetiese geloofsonderskeidings-model voor te stel wat kerke kan help om hulle missionale roeping te ontdek. Die laaste hoofstuk pas geloofsonderskeidende beginsels toe op ses sleutelareas wat die kerk in die Weste moet aanspreek. Praktiese voorbeelde uit die konteks waar die studie gedoen is illustreer wat bedoel word. Met dié voorbeelde en gedagtes word die uitdagings waarvoor missionale gemeentes staan op die spits gedryf en word almal wat reeds deel is van die dialoog, uitgenooi om dit voort te sit.

Alors qu’un nombre grandissant de théologiens évangéliques anglo-saxons se définissent comme postmodernes, ce mémoire vise, dans un premier temps, à définir ce que cela veut dire, à travers l’étude d’un ouvrage phare de ce mouvement théologique. Nous avançons que cela signifie que ces théologiens développent une théologie qui est en opposition à une théologie fondationnaliste, qu’ils confrontent les absolus du monde moderne au relativisme du monde postmoderne, et qu’ils plaident en faveur d’un relativisme modéré. Cela a des implications dans une pratique ecclésiologique qui se définit comme émergente. Cependant, ces nouveaux courants de pensées et de pratiques suscitent de nombreuses critiques d’autres théologiens évangéliques qui tiennent beaucoup à préserver les absolus que leur a apportés le cartésianisme, ainsi qu’une tradition ecclésiastique bien implantée. Ce mémoire examinera et résumera, dans un deuxième temps, les critiques qui viennent de ces théologiens. Puisque nous sommes en contexte québécois, nous avons également, dans un troisième temps, répertorié les écrits de théologiens évangéliques québécois sur le postmodernisme. De cette littérature nous avons choisi de résumer un article écrit en perspective d’une conférence donnée par l’auteur à un colloque qui a eu lieu à Montréal en 2007 au sujet des Églises émergentes. Nous avons aussi fait des entrevues semi- dirigées afin de comprendre la pratique ecclésiologique émergente dans le contexte québécois. La première entrevue a été réalisée avec un théologien évangélique québécois postmoderne et la deuxième avec un groupe composé de quelques personnes membres d’une Église émergente. Finalement, en conclusion, nous faisons une analyse des différents points de vue discutés dans ce mémoire et nous ouvrons des pistes prospectives concernant l’avenir d’une théologie et d’une ecclésiologie évangélique québécoise postmoderne. / While a growing number of Anglo-Saxons evangelicals theologians define themselves as postmodernists, this Master thesis`s first aim is to understand what this means concretely. We will achieve this through the study one of the main reference books on the matter. We put forward that these postmodern theologians are developing a theology in opposition to the fondationalist theology. They also tend to oppose modernity’s absolute assumptions with postmodernism’s relativism. Yet, they argue in favor of a moderate relativism. This theological turn has concrete implication in regards to ecclesial practice, especially within emergent churches. However, these new trends of thoughts and practices are highly criticized by other evangelical theologians, bent on preserving the absolutes inherited from Cartesians, as well as consolidated ecclesial tradition. This Master’s thesis second aim is thus to study and to resume criticism emanating from these other theologians. Since this research is developed within Quebec’s context, we have also delved into Quebec’s evangelical theologians take on postmodernism. This constitutes the third element of this Master’s thesis. From this literature we chose to resume one article that stemmed from a conference presented at a 2007 Montreal convention on emergent churches. We also conducted interviews to understand the ecclesial practices related to emergent churches in the Quebec context. The first interview has been conducted with a Quebec evangelical theologian who has adopted postmodernism. The second interview has been conducted with a small group of members of an emergent church. To conclude, we make a final analysis of the literature brought to bear in this Master’s thesis, and we make our own contribution in favor of a postmodern evangelical theology and postmodern ecclesial practices in Quebec’s context.

Alors qu’un nombre grandissant de théologiens évangéliques anglo-saxons se définissent comme postmodernes, ce mémoire vise, dans un premier temps, à définir ce que cela veut dire, à travers l’étude d’un ouvrage phare de ce mouvement théologique. Nous avançons que cela signifie que ces théologiens développent une théologie qui est en opposition à une théologie fondationnaliste, qu’ils confrontent les absolus du monde moderne au relativisme du monde postmoderne, et qu’ils plaident en faveur d’un relativisme modéré. Cela a des implications dans une pratique ecclésiologique qui se définit comme émergente. Cependant, ces nouveaux courants de pensées et de pratiques suscitent de nombreuses critiques d’autres théologiens évangéliques qui tiennent beaucoup à préserver les absolus que leur a apportés le cartésianisme, ainsi qu’une tradition ecclésiastique bien implantée. Ce mémoire examinera et résumera, dans un deuxième temps, les critiques qui viennent de ces théologiens. Puisque nous sommes en contexte québécois, nous avons également, dans un troisième temps, répertorié les écrits de théologiens évangéliques québécois sur le postmodernisme. De cette littérature nous avons choisi de résumer un article écrit en perspective d’une conférence donnée par l’auteur à un colloque qui a eu lieu à Montréal en 2007 au sujet des Églises émergentes. Nous avons aussi fait des entrevues semi- dirigées afin de comprendre la pratique ecclésiologique émergente dans le contexte québécois. La première entrevue a été réalisée avec un théologien évangélique québécois postmoderne et la deuxième avec un groupe composé de quelques personnes membres d’une Église émergente. Finalement, en conclusion, nous faisons une analyse des différents points de vue discutés dans ce mémoire et nous ouvrons des pistes prospectives concernant l’avenir d’une théologie et d’une ecclésiologie évangélique québécoise postmoderne. / While a growing number of Anglo-Saxons evangelicals theologians define themselves as postmodernists, this Master thesis`s first aim is to understand what this means concretely. We will achieve this through the study one of the main reference books on the matter. We put forward that these postmodern theologians are developing a theology in opposition to the fondationalist theology. They also tend to oppose modernity’s absolute assumptions with postmodernism’s relativism. Yet, they argue in favor of a moderate relativism. This theological turn has concrete implication in regards to ecclesial practice, especially within emergent churches. However, these new trends of thoughts and practices are highly criticized by other evangelical theologians, bent on preserving the absolutes inherited from Cartesians, as well as consolidated ecclesial tradition. This Master’s thesis second aim is thus to study and to resume criticism emanating from these other theologians. Since this research is developed within Quebec’s context, we have also delved into Quebec’s evangelical theologians take on postmodernism. This constitutes the third element of this Master’s thesis. From this literature we chose to resume one article that stemmed from a conference presented at a 2007 Montreal convention on emergent churches. We also conducted interviews to understand the ecclesial practices related to emergent churches in the Quebec context. The first interview has been conducted with a Quebec evangelical theologian who has adopted postmodernism. The second interview has been conducted with a small group of members of an emergent church. To conclude, we make a final analysis of the literature brought to bear in this Master’s thesis, and we make our own contribution in favor of a postmodern evangelical theology and postmodern ecclesial practices in Quebec’s context.

In post-conflict settings real and imagined boundaries do a great deal to determine who is inside and who is outside of state-based narratives of peace and prosperity. Based on case studies in Rwanda and Northern Ireland, I provide an analysis of the post-conflict periods and the impact of neoliberal-styled governance on the dynamics of power. I argue that as power shifted, ‘peace’ also entailed a general social pacification, and prosperity equated to greater private profit. However, top-down social engineering has not contained the entire field of social struggle. I examine micro-level interventions taking place on the margins of mainstream discourse that trouble the moralizing state-narratives that seek to legitimate structural violence. Such spaces facilitate alternative values and practices that contribute to sustained social and cultural resilience, as well as forms of resistance. Post-conflict Rwanda and Northern Ireland have been impacted by both coercive and consensual forms of social engineering. In Rwanda, state-based framework laws and forceful regimes of local implementation rely on stark contingencies of reward and punishment to shape and control behaviour in the public sphere. In Northern Ireland, the power-sharing structure of the Belfast Agreement has reinforced ethnic politics, while depoliticizing and instrumentalizing civil society in support of its neoliberal policies. I present ethnographic research and interviews conducted with community organizations in Northern Ireland (Ikon) and Rwanda (Student Association of Genocide Survivors - AERG) that demonstrates how alternative discourses and practices are emerging in the cracks of these top-down systems. I explore Ikon’s use of creative performances and radical theology to create socially resonant cultural spaces that function as temporary autonomous zones. These TAZs unsettle aspects of individual identity while intentionally seeking to destabilize mainstream power dynamics. Unlike Ikon, AERG faces greater public scrutiny and higher political stakes. They demonstrate an adherence to the dominant social script in the public sphere, while exhibiting micro- level agency through trauma healing, and material support in private day-to-day practices. AERG’s performance in the public sphere creates temporary spaces of encounter that exceed the boundaries of official discourse, making their alternative presence felt while remaining illegible to the dominant surveillance frameworks. / Thesis (Ph.D, Cultural Studies) -- Queen's University, 2014-06-02 11:02:09.033