Philip Clayton defines at least two branches of emergence: strong and weak emergence. He defines them this way: “Strong emergents maintain that evolution in the cosmos produces new, ontologically distinct levels, which are characterized by their own distinct laws or regularities and causal forces. By contrast, weak emergentists insist that, as new patterns emerge, the fundamental causal processes remain those of physics.” (9) The laws of physics state that the universe is a closed system with predictable laws the working of which can be reduced to its components.
At the risk of insulting Philip Clayton’s work, I will attempt a translation to congregational life.
Clayton notes the prevalence of the weak emergent position in philosophy and science. I wonder, if perhaps it is not also prevalent in the church itself. The current mood or consciousness of the church is disturbed. Sometimes to such an extent that we want to return to fundamental parts rather than addressing the complex novelty as it is presented to us. Amid the sense of disturbance, there are real expressions of novelty:
Example #1: A spiritual society that has questions and quests regarding the lure of God, but avoids membership examinations and requirements in the local church. The lament goes up: “People just do not take membership seriously anymore. From the whole of membership there is a break-down into parts as to the cause of membership decline: resistance to authority; a desire for anonymity; busy and over-scheduled lives etc. It would be different if identifying the parts was reversing the trend – but that is not the case.
- What if the church opted for something other than reductionism and pursued a strong emergent approach in dealing with the church’s declining membership? What if the traditional concept of membership was forfeited in order to determine how the church might serve the faith journey of these individuals? Specifically, what if membership was somewhat reversed. Individuals decide when they are a member not upon examination but because they have determined it is a place they can learn about the gospel and reflect upon their life experience.
Example #2: The concern regarding “right beliefs” has become all consuming for the church. The reasons for this may be related to the membership issue, to pluralism or to the increasing pressure for all churches to comfort people by reflecting the omnipotent God that their traditions confession but a scientific and technological world continually challenges. It seems to me that the concern with right beliefs can be understood as a form of reductionism. In other words, getting the right parts assembled will somehow provide the right product for the church.
- What would a strong emergent move look like? For example, local preaching could decide to be less concerned with “right answers” and more concerned with respectful but daring inquiry engaging the edges of faith and the imaginations of the faithful. In this way, the preacher trusts deeply in the partnership between individuals and the divine and trusts that as the congregational mind ebbs and flows there will be an exciting discernment process. But this of course, would require that preachers become much less concerned with being right and more concerned with being provocative. Thus worshippers are truly welcomed to evaluate, meditate and experiment in the week that follows. Afterall, when we read scriptures carefully enough to recognize God and all of creation experimenting, reintroducing and returning to one another, we have to question why we are pursuing of right answers.
Clayton’s first chapter in Mind and Emergence: From Quantum to Consciousness provides a “pre-history” of emergence as a concept. He provides four features of emergence (4):
1. Reality is ultimately basically composed of one kind of stuff. The form of this stuff cannot be adequately explained by physics. For the church this may mean that the scientific and social scientific discoveries (often reductionistic) that seem so challenging or alien to our religious sensibilities are insufficient to address our theological concerns but not because they are too radical but because their reductionism exacerbates the notion of a transcendent God with not enough emphasis on God’s immanence.
2. As aggregates of materials attain appropriate complexity, genuinely novel properties emerge in these complex systems. For the church this may mean that “right answers” never last very long.
3. Emergent properties are irreducible to and unpredictable from, the lower-level phenomena from which they emerge. For the church this may mean that we never have the luxury of returning to previously well-working parts. Rather as we are stumped about how to move forward, our energy, intelligence, imagination and love for one another are ultimately required.
4. Higher level entities causally affect lower level constituents. For the church this may mean that our responses to the complexity not our avoidance of complexity may release local congregations to vital ministries.
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