Theology, Emergence and the Ecclesiology of Disney, Will Ferrell, Bernie Madoff and Micah
Have you ever seen the 1979 Disney success “The North-Avenue Irregulars” – if you haven’t stop what you’re doing and put it on your Netflix movie cue or go watch the ENTIRE MOVIE! on Youtube. I recently rediscover it while going systematically through all the Disney live-action films with my daughter. If you are not so devoted, let me summarize by with this: You have a family comedy that centers on the coming of age for a church during the late 70's in a small suburban town. Basically, a new minister comes to town to take over a small Presbyterian church and discovers a widespread gambling ring that is running the town into economic turmoil. Throughout the plot you see Disney producing a rather prophetic commentary on the Jesus movement, basically, if John Wimber and the late Walt Disney went to lunch together. At least this is a characterization of such an encounter – for if a movie executive had actually gone to an early Vineyard movement I doubt we would have seen a movie involving demon exorcism and barking in the spirit.
In the process the soothsaying of this film reveals not only some of the most potent arenas of ecumenical life in 1979, but it is telling of the struggle for the church's identity past this euphoric stage of church history. In it you see a culture that is hungry to see: A) a real community of believers who do more than attend church together. B) a relevant church that is engaging the world that it currently lives in (as seen by the Shortcakes and their rock-n-roll hymn music). And C) a church that is dealing with real, prevalent and physical problems in the world, not just “spiritual” ones.
The movie gets going when Rev. Hill hands over the sink fund to a regular member who is involved in the day-in-and-day-out activities of the church but has never taken a step further in terms of leadership. Her husband bets the entire fund with an illegal bookie and thus the mission to eliminate illegal gambling in New Hampton begins. The point is, the church had previously functioned as an institutional/business type of organization instead of an organic representation of who the members are (this is exemplified in the fact that the former minister, whose "church was his life", retired and apparently moved away - not a very familial relationship). The new model of church is all about relationships and community, involvement and ownership. This is actually what the rest of the movie really conveys, even over justice and crime fighting, it speaks to the idea of community and personal involvement.
In 1979 the Church (at least in So. California) was experiencing a renewal with the likes of John Wimber, Keith Green and Church Smith and many other possible candidates for Protestant sainthood. This was the impetus for breaking down some of the unnecessary walls of the Church - particularly with regards to music, dress, language and posture (casual and relevant were/are the buzzwords for this). This movement jumps off the frames of the film with the motorcycle driving, crime fighting preacher who enlists the help of a local rock band (Strawberry Shortcake) to add some "pizzazz" to the choir in hopes of reaching the younger people. There is no doubt this popcultural reference came straight out of the Jesus movement and their emphasis on the need for culturally relevant - organic music that represents who they are.
Finally, the new minister realizes that spiritual issues are moot if they are not inextricably linked to physical reality. Striving to achieve justice in the face of adversity becomes the calling of North Avenue Presbyterian Church. They put their faith into action - a sort of praxis if you will. I am currently reading the book of Micah I am shocked at the parallels between the prophet and our nation. Micah brings down condemnation Judah for sexual immorality/spiritual infidelity (for they are/were one in the same) and for the injustice brought about by the nations leaders. Basically the rich, elite of the country were bribing judges to look favorably on illegal land acquisitions - which resulted in the dispersement of small farmers, over crowding of cities and the disappearance of food sources (the small farms). Basically, Israel's own greed and hunger for prosperity resulted in the their own demise and desolation. Sound like anything you've read in the headlines lately? The powerful rich pulling and pushing on the "judges" of our society to increase their own prosperity - bailouts, golden parachutes, corporate welfare, etc. It looks like we are following the same pattern of Micah and Israel and if we don't reverse these injustices the "small farmers" will continue to disappear at the hands of the rich. The church needs to pick up the cry of Micah and the North Avenue Irregulars: "But me—I’m filled with God’s power, filled with God’s Spirit of justice and strength, Ready to confront Jacob’s crime and Israel’s sin. Micah 3:8 (The Message).
The irony of this situation is truly brought to light in another comedy movie (though more recent) - "The Other Guys" by Will Ferrell and Mark Wahlberg takes a creative critique of the growing injustice in our country - in the closing credit:)
These three religious revolutions (authentic community, relevant expression of faith and social involvement) are news to the doddering church of the 1970 and all three sirens herald the coming of a future church that is centered on authenticity (or a marketed version of it), relevant liturgy, and a practicing faith. Certainly this has been the pattern of change for the growing church of the past three decades. However, this family film was also highly telling of the pitfalls awaiting a relevant church: Bitter infighting with the older generations as seen with the old regime of the Presbytery and the "new" minister (which ironically is now being turned on the baby-boomers and gen-X and -Yers). The people in power don't want to let go…as I see it this is a historic problem for the church.
The authentic expressions of their faith seem to be shrouded in marketing schemes and highly inorganic ploys at growing the church. This again, in my opinion has backfired against the church - our "authenticity" and "geniuses" are cards we play to pull on the affections of uncommitted peoples; they are gimmicks for church growth.
The desire to be relevant and bring contemporary music into the church (while not wrong at all) becomes an issue of putting the cart before the horse. When we strive to be contemporary with the world or to keep up with the sociological Jones' we often miss why it is we are trying to be relevant. The great new music in New Hampton Pres brings some hype and pizzazz to the choir and certainly livens the church up and expresses the fact that they are still relevant with the world they live in. However, the content of the pizzazz disappears completely; the church begins enthusiastically singing "Sunday Morning Music" a 'rock' chorus about spreading love and singing happy feelgoodery. It can quickly digress to this...
And finally, the second edge of the axe of the churches development and change over the past 30 years is the idea of social justice. Before I go any further let me just say I fully believe our faith must move us to action and the message of God throughout history, particularly through the ministry of Christ has been one of justice and loving our neighbor. Furthermore, I in no way feel akin to Glenn Beck or any other crazies that would call someone like Jim Wallis a heretic. That being said - I do worry from time to time that the Church can turn into a place of "Sunday Morning Music", or an avenue for social change, or a pipeline for marketing schema in which programs can get bigger and church jobs can become more secure and lucrative.
When anything other than the community of the body of Christ becomes the focal point of the Church we have lost our way. I find such divine irony in the fact that a Disney movie made three decades ago would not only have a pulse on the current trends of ecclesiology but it would, to some degree, predict the future of the growing or emerging church. While there are no candles, introverted worship songs, videos, soul patches or tattoos, the North Avenue Irregulars spells out the good and the bad of the near future for the Church inn North America. The hope I found in this pondering is that this film did not accurately reflect the revolution taking place in 1979 in California for lack of one thing - the HOLY SPIRIT! Thank God this prophetic film didn't delve into such crazy antics - otherwise we might have gotten a taste of the bad side of that axe as well (i.e. Toronto, Brownsville, Kansas city, you name it). It does seem that the ministry of the Holy Spirit is the grounding connection for the Church moving forward. For it's my understanding that it is the Spirit who heals and equips (1 Corinthians 12), who restores us and puts us into the community of Jesus Christ (1 Corinthians 12:13) and most importantly who convicts (John 16:8). A firm connection to the Holy Spirit combats the pitfalls of utter relevancy (the short cakes), in authenticity (church marketing) and spiritual psychology or sacred sociology (the Church a divine therapist or a cosmic judge)
