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The "Real" Brooklyn
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October 04, 2010 
These days, the pride uniting Brooklynites is palpable. Case in point is the explosion of products boldly christened with “Made in Brooklyn” labels. Another example is the common site of Brooklynites all over the borough wearing college-style “Brooklyn” t-shirts. Spending anytime on the Upper West Side or Astoria reveals the uniqueness of each phenomenon and the underlying pride.
Probing a little deeper, however, the tenuous nature of the unity becomes obvious. After all, there are umpteen competing ideas of who qualifies as a “real” Brooklynite. The same holds true regarding the authenticity of Brooklyn neighborhoods. Does the real Williamsburg belong to the nouveau immigrants sporting tattoos and riding single gear bicycles, or to the established communities of Italians and Hasidic Jews? Are the gentrified denizens of Clinton Hill and Park Slope mere “Fakelynites from Fakelyn” or can they claim the same authenticity as a lifelong resident of Midwood?
This situation is not unique to Brooklyn (just poll Manhattanites if Queens is really a part of NYC), and it only gets trickier and tenser when issues of culture, ethnicity, politics and religion get involved. The question “Who is in or out?” will remain as long as people value and desire self and group identity.
Such desires are not inherently bad. We are created to be unique individuals in community with one another; the desire to belong is natural. However, it is clear that our criteria for unity and inclusion often accomplish the exact opposite. It also does not help that our standards change at the drop of a hat. As Heidi Klum says of the fashion world, “One day you’re in, the next you’re out.”
It doesn’t take an extensive psycho-sociological study to conclude that group identity must be based on a transcendent standard. Exactly how? Let’s take another look at Brooklyn. Back in June, a post about Brooklyn identity on the New York Times’ blog City Room sparked a rather fierce debate on the subject. On the most sensible comments came from a lifelong Brooklynite. He wrote that every Brooklynite, whether recent or established, needs to remember that “Brooklyn...wouldn’t be what it is without its endless, wonderful waves of newcomers.” By pointing out the truth, this gentleman has created a Brooklyn big enough for everyone.
At the moment, the congregations of Brooklyn Presbyterian Church are making their way through a sermon series on Galatians. The themes Paul addresses are eerily relevant to our current milieu of fragmented identities. Recall that the churches of Galatia came to be because of Paul’s message, the gospel of God’s grace and peace through the death and resurrection of Jesus Christ. This good news was not exclusionary, but pertained equally to Jews, Gentiles, men, women, Greeks and Romans alike. To be a Christian, to belong to the Church, was and is rooted in faith and not in any previous religious, geographical, political or social association. How could it when the good news starts with the bad news that everyone is in need of reconciliation with God?
Paul was compelled to write to the Galatians because they became divided over differing notions of what makes a true Christian. Over and over again, Paul argues in Galatians that the true gospel never divides but always unites. It has the power to reconcile disparate people to God and to each other, recreating them into a new community, better yet a family, in which everyone is marked by grace.
These are good words to a group of congregations whose vision is to be a church for Brooklyn, whether "old" or "new". As the commentator in the New York Times and the Apostle Paul remind us, the only way to do that is by pointing to the truth.
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