On my good days I have some certainty to what good news looks like. Today is not one of those days, so I am depending on the prophetic tradition to aid me. According to Second Isaiah (61), good news is for the marginalized, those who have no luck, or certainty for tomorrow. The good news presented is liberation in the materialistic* sense. Justice will come to those who need it most. Their voices will be heard and they become active members in their community just as the rich and powerful have always been. This is in contrast to their position currently in society, which they are either demonized or pitied.
Good news, at least, in the monoculture of US society recognizes technological advance. This progress is waited upon by many in the US, as their desire for entertainment overwhelms their paycheck. Relating this to church, technology and ideas rarely have anything to do with materiality. Churches want the best new Christian book study or video series. Or listening to a testimony about how Jesus changed one’s mind about what they think of people with tattoos. I know these are extreme examples, but all too often are true. We live too much out of our minds. If philosophical concepts recycle every century or so; then we as a country, listen far too much to Hegelian philosophy, than to post-structuralist philosophies of the prophets.
Post-structualism can be of Good News to the Church as well as the world. First, it allows us to not focus only on ideas or your mind. During the 60’s and 70’s, Deleuze and Guattari wrote texts against the psychoanalysis movement, Anti-Opedius. They described how capitalism causes schizophrenia in society, individuals are sucked into what they become in consuming and in consuming they become machines. Deleuze and Guattari believed that this made one’s mind and body fascist. Meaning that we do not have control over our desires, which is for them freedom. Second, post-structuralism deconstructs power. Out of this movement came critical theories including critical race theory, queer theory, deconstruction, etc. They question and they question often. For example:
-Who has power in the text?
-Who agree the ones without a voice in this text?
-Since language is flimsy, words/sentences have potentiality to have various meanings, then how do we know what we are reading into a text and what the writer intended?
-We are still waiting for justice (Derrida), what are we expecting and is this good news for all?
Questioning helps us to read text carefully, and allows our circumstances to persuade us toward different directions according to context. Lastly, post-structuralism gives us hope that metanarratives do not have the last say (certainly there is much more I could say, but I think this is the most important). Narratives shape the way we view the world, universe, divinity, the other, etc. If we allow oppressive narratives to fester in our bodily activities, we may lose hope. Recently, this happened to me after watching all those Youtube videos about the truth behind the Sandy Hook “Tragedy.” These videos made me upset, in two senses. First, these videos present harmful ideas to the general public. Here I am much more pastoral in when people should be told information that is contrary to what everyone believes. These ideas cause confusion as to who to trust and dismisses theodicy. Second, the creators of these videos are not perusing any kind of legal action or seem to have many other things to do with their time, than to scare Youtube watchers. The Good News of post-structuralism is that there are thousands of micronarratives that make the world go round. These micronarratives are in our community. Some of them are based on misinformation, others on myths, but all based in community. It’s communities that can comfort and care for us. Micronarratives should be questioned as long as we are open with others etc. Thus allows me to reject the truthers movements of Sandy Hook and talk with my youth about theodicy, and what God’s kin-dom looks like.
Post-structuralism gives theology another chance in society and we must not lose our chance. As long as we are not taking an exclusivist approach, theology will survive. On a practical level, participating fully in these narratives means speaking with and knowing our neighbors, caring for the ignored, and being open to others.
*Think Marx, not shopaholics.