One of the signs of a world-historical movement is that it spills over from its particular interests and unites previously separate groups. In other words, an influential movement speaks beyond the confines of its origin, crosses tribal boundaries and touches people who might otherwise have no connection with each other. For instance, the French Revolution and the Arab Spring both began in a particular place with a particular people but ended up having world transforming significance through impacting the lives of millions who had nothing to do with either.
One of the reactive ways that such a crossing of boundaries can occur is through the logic of scapegoating. What happens here is that previously detached or antagonistic groups are brought together through the use of a joint exclusion of some entity.
This can be seen clearly in the National Socialism of Nazi Germany where the conflicts and crises of the society were managed through the formation of a common enemy: the Jew. National Socialism was able to briefly bring a type of unity to the German people by focusing their attention beyond the internal problems to an external cause. The Jew was an enemy that needed to be destroyed, yet this figure actually played a vital role for the political powers by helping to obscure the problems that existed within the society at large. Here a radical outsider was created, someone who was nothing but a form of unwanted trash to be destroyed as soon as possible.
In contrast to this there are movements that are made up of outsiders, who are the trash of the world. These outsiders are rarely listened to, they are the invisible ones who exist in a state of constant eclipse. But there are times when their voice is heard, and when this happens the message is hard to ignore.
This is one of the reasons that Kester Brewin has written about Pirates. These people were called the “Villains of all Nations,” and despised by all powers. The Pirate ships were made up of former sailors and slaves who had been considered to be nothing by the rich monarchs of the day. They were only cogs in the wheel of commerce to be used while able and cast aside when spent.
But the Pirates gave voice to these voiceless masses. The pirates were the trash of the world who were able to welcome all into their democratic communities. They even took a symbol that was sketched beside the names of dead sailors and made it their own. They simply removed the wings of this symbol and created their flag: the skull and crossbones. This now communicated how they were indeed the dead (dead to society, meaningless to them), and yet they lived on.
Their message cut across all distinctions and still echoes today in the contemporary fascination with the image of the pirate. This disparate collective was made up of those who had been inside society but not of it. In this way they were the “nons,” i.e. a group defined by, and yet not incorporated into, the wider society. To be a non-Christian, non-Jew, or non-Muslim for example is to be defined by a particular identity (Christian, Jewish, Muslim) as not within that identity. You are related to it as that which stands outside it.
A contemporary example of such a community is AA. In AA the problem is not externalized, rather there is a recognition that the problem exists within the community. The other is not the trash, we are. It is then a community of outsiders, of those who feel themselves to be excluded, beyond help, at rock-bottom. AA is not built on scapegoating, but rather on being honest and courageous about ones own struggles and brokenness. Those who attend do not find unity in hiding from their conflicts, but in bringing them to the full light of day in a place of grace and acceptance. This is a community of the nons and the nobodies, of those in society, but also outside it.
It is difficult not to see the similarities here with the type of communities envisaged by the early church writer Paul who speaks of his people as the trash of the world (1 Cor 4:13) , as those who are in society but not of it (Romans 12:2), and as those who stand outside the identities of society (Gal 3:28).
This leads then to the rather strange idea that the type of communities faithful to the writings of the early church in a Christian culture would be made up of non-Christians. For to be defined as a “non-Christian” in a Christian culture means to be defined as the outsider, as one who has no place on the inside.
My own project involves attempting to develop these communities of the “nons” and the “nobodies,” pirate islands like AA where we meet together to speak our brokenness and frustrations, hopes and fears in an open, courageous and honest way.
As more and more groups live this out, these voices can and will start to be heard beyond the confines of the collectives where this is happening and have a transformative effect on society at large. These communities do exist, they always have. But they are often hidden away and hard to track down.
They also go by many difference names in different cultures. But one such name, which is a rather old and misused one, is “church”.
My fear is this becomes the next project, let play pirates, lets join with broken people and soon they will want to know our answer. Yet it’s a double bluff or con isn’t it the fool sneaks around ready to jump out with the suprise answer, when in fact he is empty handed and the broken who claim to have nothing except brokeness possess more
Yeah, but my point is that this is the church, not that this can become the church once we ‘get them.’ Where the outsiders meet to speak their is the power
As an individual who grew up Christian and went to school to be a pastor, then questioned it all I find this article to be a breathe of fresh air. One thing I have been interested is how to start a group of sorts up in my local community where we discuss these issues. So Peter Rollins or anyone for that matter, what are steps taken to create this type of environment where individuals come together and a have non-christian church, but still seek after the things of Christ,etc. And for the record, Rollins I think it would be a great thing if your next book was on this concept and how to execute it (just as they have books on planting christian churches).
Fwiw, I would recommend just asking friends whether they would be interested in doing that. However, I would avoid intending to gather those who “still seek after the things of Christ.” Rather, I would leave it open-ended. Think of a “spiritual” or “human issue oriented” gathering. Maybe a pitch like “Hey guys, I was thinking about getting a Life-Reflection group together. I was wondering if you wanted to get together with me in this sometime and figure out what that might look like.” Then, if people are interested, you can all figure out what comes next together.
yes, but is it possible to maintain the status of being a “nobody”? – and to what point should those communities of the “nons” build up something, just so much so that it doesn’t become “something”?
This is so revealing. Thank you for sharing it. I’ve lived on the inside, but for the last 5 years have been broken down by my past rigidity and conceit to think I had it all right and those who were suffering were suffering because of their own sin. How arrogant of me. Life has taken unexpected turns where 2+2 just doesn’t equal 4. Now I live and see from the outside. I love more. I’m quicker to forgive. I’m grateful to be living on the outside where I can love more deeply and admit my faults, which number greatly. I don’t want to go back inside. So I won’t leave my church. Even though they are all on the inside, and I’m on the outside…or so they think. We’re really all on the outside we just, most of us, don’t know it.
From the small mountain town form whence I hail we call it a tavern.
This is briliant! There are many former churchgoers and formerly religious people who are in a state of exile with no place to call home. They feel like they don’t belong in a faith community or perhaps they are not welcome. This has led to a diaspora of former churchgoers and believers. Pete is pointing to a way that the diaspora may re-collect into comunities – not to repeat the shorcomonigs of the prior institutions but rather find new ways to be in community. I am very interested in exploring what that might look like. Are their aspects of our old traditions that are worht saving and bringing forward? What can we learn from other communities, like AA? What are we looking to leave behind?
This discussion is the start (or perhaps the continuation) or something BIG!
So the millennia-old idea that one must confess Jesus is Lord for inclusion into the ecclesia is finally passé.
Pete, I love your work and your vision for what a church should be for people and I have tried to have conversations with people about moving towards this type of vision but the conversations always seem to come to a halt when someone brings up the problem of people who are outsiders, not only because they are different but because they actually come into communities of people to hurt others and take advantage of them. I absolutely hate hearing stories of people getting removed from church but when it comes to these people (and yes, some have seemed slightly psychotic) I understand the leader’s want to remove them from the community to avoid anyone else being hurt and taken advantage of. So when I imagine a community like you describe I wonder what a better way to handle them would be, instead of being the 20th community to kick them out, making us look like everyone else. Can you bring any clarity when it comes to those situations?
I agree with this in that as a community of outsiders, we identify with the consummate outsider found in Christ, and bring fresh meaning to the “millennia-old idea that… Jesus is Lord.”
I think where I might part ways with you is on the notion of transcendence, which as it appears, you don’t want. It seems that in a communities such as AA, coming to terms with your brokenness is just one component. Another important element is having faith in a higher power (ie God) to move beyond the brokenness. And how this higher power gets narrated in different ways is worth exploring.
I think there is a way to be fully transparent as a Christian, not ashamed of our faith, and yet have a spirit of invitation coming from us so that most normal people who may not see eye to eye with us on some things will NOT feel threatened. I feel it is dangerous to assume that to fellowship with the ‘nons’ you have to water down who you are. This ‘inviting spirit’ is a frame of mind, a ‘vibe’ for lack of a better word etc. I enjoy being friends with many non-Christian persons, and at times I am bolder about my faith, and other times less assertive, I like to think I am trying to do what best suits the need of the moment. You can’t cookie-cutter a method of engagement, its just these pesky humans with all these variables (lol) thanks for sharing you guys
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Bit worried that this is naive. Have you seen the anti-Christian fb campaigns like Religion v Science. They already have their very negatively motivated ‘churches’ set up, and under the banner of ‘reason’ speak illogical hate to others. There’s a difference between non- and anti-. Beware of the anti-! They are not always truth seekers.
The non’s are what JESUS defines to His disciples as the “lost” whom we go to seek as the family of CHRIST. As Barry says “I enjoy being friends with many non-Christian persons, and at times I am bolder about my faith, and other times less assertive, I like to think I am trying to do what best suits the need of the moment” ultimately we are doing all of this to glorify GOD – we become less to unbelievers, more believable in our own failings so that they can see JESUS through US!!! God Bless everyone /
Pirates were pirates because they murdered people and stole their stuff.
LOL. Really? I recommend you pick up a history book about the original pirates and how piracy has operated since then. Kester’s book is great at doing that.
I don’t know Peter… Jeremy makes a pretty eloquent argument….
Check out The Glad Academy: http://www.facebook.com/events/341649742600197/
That’s what we’re trying to do…
sigh……..! I just truly don’t get this at all. The called out people of God (Church) described as this group of atheists and outsiders who will change society…..uh??? Look come on, WE are the outsiders, called out of ‘the city’ to camp as the people of God, broken, rejected but with a noble calling to demonstrate and proclaim the Kingdom. To call people to faith and reopentance to follow the Lord Jesus. To baptise them as a mark of the death of the old and presence of the new. To break bread to share our common life in Christ. It may sirprise you that non christians can’t nay won’t do that usually.
Kester Brewin?
Important to remember that AA is not about meetings. While fellowship and the sharing of stories and brokenness is part of the program, the heart of recovery lies in the transformation that comes from working the steps with a sponsor. There are many people who attend AA for years, some for decades, without changing. They share their stories with openness, honesty and courage (and sometimes self-centered egotism), but never do the hard work and make the sacrifices necessary to turn that courage inward, i.e. taking the fearless and searching moral inventory required in a 4th step, sharing the depths of their depravity and character defects with God and another person as is suggested in the 5th or humbling themselves by making amends with those they have harmed in the 9th. As a result, these unfortunates never reach the 12 step: “Having had a spiritual awakening as a result of these steps carrying the message to other alcoholics and practicing these principles in all our affairs.” I respect the notion of creating a community of outsiders, but to boil AA down to a place for sharing is to perpetuate a media-fueled and overly simplistic notion that the program is little more than a circle jerk when, practiced faithfully and not with half-measures, it is so much more. A metaphor for the broken church and a challenge for an new gathering to be sure…
I run a non/no bodies group… We are small.and do not fit on anywhere… It is nice to read this and know we are not alone… Thank you…
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Many outsiders never find a group of other outsiders to belong to…they are just outsiders, even among outsiders.
This may be off topic and a little late and ignore it if this isn’t the space to discuss it—but here it goes:
Is it the most honest dealing with the history of National Socialism of Nazi Germany to say that the Jew was their common enemy? Weren’t the identities of the Gay, the Communist, the Black etc. just as much an enemy and trash to the Nazis as the identity of the Jew was?
A question for discussion…
When its all said and done Christianity in most/all of its forms, with its endlessly tedious death-saturated “theology”, old or “new”, is so boringly passe!
It long ago passed its useful use-by-date, and as such is very much part of the problem.
That having been said please check out the various eclectic, playful, and humorous essays to be found on this website.
http://www.wildriverreview.com/user/63#article_list
Fred, may I respectfully argue that an encounter with an individual who has genuinely surrendered self to the path in pursuit of Christ-like righteousness will continue to provide the fresh breath needed for the church to outlast the use-by-date.
why do you assume that you will be able to speak about ‘brokenness and frustrations, hopes and fears in an open and honest way’?
it is not clear to me how rejecting institutions will bring about any change in a person’s ability to avoid fantasy. earnestness doesn’t equal honesty.
to be honest requires an encounter with external truth. only that can save us from self-delusion and our protective strategies. ultimately, what you are advocating is, in the end, smoke and mirrors, meaningless subjectivity which allows people to evade the searching light of god’s love which won’t allow us to stay unchanged.
for what this looks like in practice, read From Time to Time by Paul Tillich’s wife. Or Donald Mackinnon’s devastating critique of tillich ‘Reflections on a Dark Theme’. The “great” man is revealed as a serial adulterer an seducer of young women.
In the end, existentialism just imprisons us in our own fantasies.