Chapter 6 – On Being a Postdenominational Priest
in a Postdenominational Era
1. I met Matthew Fox in person at a clergy conference in Bend, OR, in 1985. He was regarded then as a person of distinct notoriety. More pointedly, he was in theological hot water with just about every major denomination for his extreme left views on religion and spirituality…a reputation he seemed to relish. Our reading today provides a travelogue of his bumpy ride through the 1990s and onward, including his official rejection by the Roman Catholic Church and his integration into the Anglican Church…specifically, the Episcopal Church. Are you aware of any other theologians, pastors or religious leaders who have made such a dramatic switch? What were the circumstances and outcomes surrounding their transition?
2. Fox identifies his ouster from Catholicism as the point at which he understood his vocation as “a postdenominational priest in a postdenominational era.” His discussion of the movement from the modern era to the present era is enlightening, albeit heavily slanted by his rejection by the R.C. Church. And yet, he makes some accurate points…especially those that challenge the limitations of denominational institutions and agendas when held up against the pressing needs of a global community. Where are such limitations visible to you: locally, nationally, and globally?
3. Fox notes on page 109 that, “Ecumenism is postmodern and may even be another word for postdenominational. Worship is becoming more and more ecumenical.” Fair enough, to a certain degree. But he quickly gets at the heart of his critique on pages 112 -113, “Christianity will never grow up to its adult stature until and unless it heals its wounded Roman and its wounded Jewish child.” He believes ecumenism with Judaism and Islam can “reinvigorate our species with spirituality.” He tosses in Buddism, Taoism, and Hinduism (East meeting with West) as further ingredients for his recipe of postdenominational and postmodern awakening. Politically, the East, Middle East, and the West have not worked well together. How, then, might these same groups approach one another in search of unity with such diverse and longstanding religious disparities?
4. In his section, “Protesting Catholicism and Protestantism,” on pages 116-118, Fox provides a detailed list of behaviors that offend. Look at them again…where do you agree/disagree?
5. Fox’s devotion to Jerry Garcia is obviously quite substantial. I found this short section a bit bizarre…especially his seeming dependency on the Garcias to repeatedly validate his ministry. How exactly is theirs a “postmodern marriage”…and how can he attribute “applause as prayer?” I’m baffled by his eagerness to elevate the Garcias, yet exclude them from his former style of critique. How did you respond to this love story?
6. Hubris abounds here…get your boots out. This leads to his glowing evaluation of the “Planetary Mass” in October of 1994. His revelation from that event: a new philosophical era has emerged. Their mantra: “We celebrate, therefore we are.” Like I said, hubris abounds! They were especially pleased to exclude any theologians from the design and execution of this event and do so with a team of artists. He describes this mass as “reconstructive postmodern art” with “spirituality at its core.” The pinnacle of Fox’s hubris? “I think the Planetary Mass represents a new, postmodern stage in human development. Postmodern worship has arrived.” (Excuse me, where’s the bathroom?!) I’m at a loss of words here. How about you?
7. Orthopraxis (correct practice/behavior) versus orthodoxy (correct beliefs)…confused yet? Fox despises the latter and praises the former. We need both, folks! He concludes with this healthy observation: “Indeed, if we put these two together, a Protestant principle and a Catholic one, we are talking about a reconstruction of Western Christianity. This would move us from religion to spirituality.” What would this look like and what would it take to achieve it?
(Uff da!)
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