Is Evangelicalism Ending? 3
by Scot McKnight
Jan 2, 2013
What happens, then, to the doctrine of Scripture if David Fitch is right? What happens to what he calls “the Inerrant Bible” model — the model that speaks a polemical and ideological language game as it flows out of the modernist-fundamentalist debate and speaks against the liberal model? In his new book, The End of Evangelicalism? Discerning a New Faithfulness for Mission: Towards an Evangelical Political Theology (Theopolitical Visions), David Fitch proposes a view of Scripture that is both evangelical and missional.
Fitch’s influences on how to comprehend Scripture in the new model, in a model that gets beyond the ideology of evangelicalism and back into the missional model that Bible seeks to create.
His primary influencers are Karl Barth, Hans Urs von Balthasar, Kevin Vanhoozer and Christopher Wright. I can’t summarize all he says with any particularity, but he gets
- the Trinitarian and christological emphases from Barth — Scriptures extend the incarnation into the church
- Balthasar focuses on [how] Scripture are part of Christ himself (135) and our need to embody Scripture.
- Vanhoozer, known for his extension of Balthasar’s “theo-drama” into the Scripture being both revelation and in need of performance as a script in order to be seen and proclaimed.
- And Chris Wright’s emphasis is that Scripture is designed to serve the mission of God in this world.
But this is where Fitch is headed: “These theologians prod us to leave behind the Bible as ‘inerrant according to the original autographs’ to instead understand it as ‘our one and true story of God for the world — infallible in and through Jesus Christ our Lord’” (138).
Here’s the primary model — and this is my idea — of classic evangelicalism: the order is God, revelation, inspiration, inerrancy, authority … and this model of Scripture becomes the epistemic foundation and the first article of theology. But there is room here to move without denying the value of these concepts to see God as Trinity, God as having a mission, God as revealing God in Christ in definitive and final form, and then Spirit as surrounding all of this and then Church as flowing out of the incarnation and pneumatic guidance and seeing Scripture as the primary — prima scriptura — form of expression. Scripture then is the primary “script” of the mission of God in this world.
This leads in Fitch’s view to a major shift in preaching: from expository preaching (which he sees as modernity and also as part of the ideology) to proclaiming the mission of God in Christ through the Spirit and inviting others into that mission. Bible reading is not just inductive and personal, but corporate and narratival.
David Fitch contends the ideology of evangelicalism is rooted in three major “master-signifiers”: (1) the Inerrant Bible, (2) Decision for personal salvation, and (3) the Christian Nation.But he contends this ideological set of factors is losing ground because the antagonisms in culture no longer support the ideas, and furthermore the last fifty years have gradually eroded the “politic” that is needed for the church to be what God wants it to be in America. Obviously, these are strong and bold claims … we’ve looked at the Inerrant Bible idea, so today we turn to Decision. All of this is from David’s new book, The End of Evangelicalism? Discerning a New Faithfulness for Mission: Towards an Evangelical Political Theology (Theopolitical Visions).
Fitch’s big claim is this: the obsession in evangelicalism with making The Decision has cut off Christians from the necessity of personal transformation and from ecclesial robustness. In other words, as long as you’ve had the experience you don’t really have to change and you don’t really have to see your life in the context of a church life.
Fitch’s big claim is this: the obsession in evangelicalism with making The Decision has cut off Christians from the necessity of personal transformation and from ecclesial robustness. In other words, as long as you’ve had the experience you don’t really have to change and you don’t really have to see your life in the context of a church life.
What happens to evangelism when the gospel message transcends personal transaction and becomes a holistic entrance into the mission of God in this world? [If you examine evangelistic plans, you will see they are shaped by a theology of salvation theory and atonement theory, and are almost never sufficiently robust when it comes to calling people to the kind of life the gospel actually calls us to.]
Here Fitch draws on four scholars:
Tom Wright’s understanding that justification is more than personal transfer of sins and righteousness because the theme of justification is also about God’s making things right in the world (and not just with me, but surely including me).
Second, he examines Michael Gorman’s idea of theosis and shows that justification entails dying to self and being raised to new life personally and corporately — all of which reforms “desire” (David doesn’t develop this much but it’s at work in this chp). We are living out then the new politic of death and resurrection together.
Then he turns to John Millbank’s idea that “gift” entails a life of reciprocity. We are caught up in the Trinitarian life of reciprocity once we are “in Christ.”
Tom Wright’s understanding that justification is more than personal transfer of sins and righteousness because the theme of justification is also about God’s making things right in the world (and not just with me, but surely including me).
Second, he examines Michael Gorman’s idea of theosis and shows that justification entails dying to self and being raised to new life personally and corporately — all of which reforms “desire” (David doesn’t develop this much but it’s at work in this chp). We are living out then the new politic of death and resurrection together.
Then he turns to John Millbank’s idea that “gift” entails a life of reciprocity. We are caught up in the Trinitarian life of reciprocity once we are “in Christ.”
All of this leads to this very important claim by David Fitch:
“The call for conversion, however, is no longer ‘Have you made the decision to receive Christ as your personal Savior?’ It is, ‘Have you entered into the salvation begun in Jesus Christ that God is working for the sake of the whole world?’” (150). So the offer is an invitation to enter into the kingdom vision of Jesus, and I’d like (shamelessly) to mention here my newest book: One.Life: Jesus Calls, We Follow, and I’m encouraged by how many students and campuses are now reading this book.
Finally, he appeals to Dallas Willard’s emphasis on kingdom living that leads to transformation into the mission of God in this world.*
*Editorial Comment
At Mars Hill Church 14 years ago, I remember reading Dallas Willard in the small group fellowship circles that I was "coaching" at the time. And previous to that, working it out in seminary back in the early 80's. For a contemporary version of this please refer to the sidebar under "Rob Bell Sermons" and specifically, his Sermon on the Mount series, preached in 2009-2010. Through these emphases will come a Gospel of Jesus that is full orbed - revealed, inspired, inerrant, authoritative, and missional, as much as it is incarnational, Trinitarian, faith+works oriented (with an equal emphasis on both), and politic to the communities and governments surrounding it.
R.E. Slater
January 2, 2012
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*Editorial Comment
At Mars Hill Church 14 years ago, I remember reading Dallas Willard in the small group fellowship circles that I was "coaching" at the time. And previous to that, working it out in seminary back in the early 80's. For a contemporary version of this please refer to the sidebar under "Rob Bell Sermons" and specifically, his Sermon on the Mount series, preached in 2009-2010. Through these emphases will come a Gospel of Jesus that is full orbed - revealed, inspired, inerrant, authoritative, and missional, as much as it is incarnational, Trinitarian, faith+works oriented (with an equal emphasis on both), and politic to the communities and governments surrounding it.
R.E. Slater
January 2, 2012
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Passing the Jesus Torch from Evangelicalism to Emergent Christianity, Part 2
Passing the Jesus Torch from Evangelicalism to Emergent Christianity, Part 4
Passing the Jesus Torch from Evangelicalism to Emergent Christianity, Part 4
* * * * * * * * * * * * *
Addendum -
"What does it then mean to be
Addendum -
"What does it then mean to be
a Postmodern Christian?"
by R.E. Slater
by R.E. Slater
December 27, 2012
I would like to add to the above article that it is the stated intent at Relevancy22 that each of the 3 or 4 areas addressed above be both separately, and together, revisioned as we have been doing here these past 18 months at this website in reframing the church's evangelic past with today's postmodern rise of emergent Christianity. This has hopefully been done through a multi-disciplinary approach to both modernism's, and evangelicalism's, strengths and weaknesses, as presented to us through the church in its many Christian forms these past 500 years. And by admitting to a more recent postmodernistic presence of the gospel of Jesus previously unadmitted within evangelicalism's many arguments and self-sustaining subcultural perspectives, often found to be exclusionary, divisive, and unloving.
Moreover, it is with hope - and not despair - that a new kind of emergent theology is arising to replace its more popular predecessor, evangelical theology, by both deconstructing the church's more recent Christian past, and reconstructing a postmodern version of itself that is more relevant and applicable for today's postmodern audiences.
Moreover, it is with hope - and not despair - that a new kind of emergent theology is arising to replace its more popular predecessor, evangelical theology, by both deconstructing the church's more recent Christian past, and reconstructing a postmodern version of itself that is more relevant and applicable for today's postmodern audiences.
That modernistic Christianity (whether evangelical, denominational, or some other "body politic") is failing to connect to today's postmodern generations requiring a newer presence of the Christian faith that would better accounts for:
- the significance of Jesus' incarnational presence in time and history, especially in terms of an historical-religious circumspection requiring an all-pervasive perspective of God's redemption for ourselves, humanity, and the world/cosmos we live in (theism vs. agnosticism / atheism).
- the expansive mystery of God, His cosmos, and humanity itself (a "gentle" mysticism decoupled from its twin-brother of "mystical gnosticism" which generally devolves into various forms of Christian secrecy and cultic exclusivism).
- better contemporary scientific assimilation with that of a postmodern biblical literary analysis and interpretive hermeneutics which would dispel, and justifiably remove, non-scientific, literal church dogmas from their current ascendancy of Christianized folklores held onto by religious innuendo and theological ignorance.
- a fuller congruence between Christian faith and works, love and devotion, words and acts, in all that is said or done as followers of Jesus.
- the uplift of love and relationship over intellectualized rationality (narrative theology vs. systematic theology, creeds and confessions).
- an organic faith imparted into social involvement and interactive community service projects demonstrating the love and ministry of Jesus.
- the admittance to failure in past church practices and programs subjugating select people groups to prejudicial bigotries, social dehumanization, and judicial inequalities (minorities, slaves, women, homosexuality, etc).
- a renewed emphasis upon the value of our environment over that of humanity's environmental ignorance, destruction, and consumerist influences.
- the reinvigoration of the human touch and presence to a faceless, technological generation, offering in its place the selfless sharing and giving of one's kinetic energy to community members in interactive activities of joint worship, service projects, social comportment and innovations. From recreational opportunities to ecological projects and urban gardens. From housing renovations to community innovations in the arts and well-being. The opportunities to re-invigorate community are endless.
- the willing assimilation of one's personal background and beliefs into a pluralistic and multi-ethnic society where each member recognizes, and values, the contributions and presence of differently enabled community members.
- a recognition that decentralizes self-importance and engrossed personal perspectives by offsetting mono-cultural social barriers supporting biased ideologies and prejudicial beliefs over that of differently enjoined pluralistic perspectives of lesser-valued social segments within society. Whether expressed in terms of majority v. minority religious, political, or social parameters.
- etc.... Which means, that we add to the list above as we become better enabled to recognize the needs of today's postmodern generations; that we learn to recreate a Christian faith without personal-social barriers, resentments, distrusts, jealousy, envy, or pride. But which encourages a faith that uplifts Jesus in all that it says and does. In everything that it says or does. As is the will of God.
And although this list might be continued in a number of ways, in its preliminary forms it is enough to suggest key ingredients to the emergent Christian faith that wishes to address today's generational postmodern angst and needs. It is not a new perspective but one that is new to many evangelical Christians belatedly realizing the dramatic depth of change that has occurred between themselves and their faith.
To know and understand that God is not dead, but is amazingly relevant in this dizzying postmodern era of deconstruction and reconstruction. That the Christian faith is as relevant now as its was in previous historical eras, as each era subtended to the next, in a generalized eschalation of salvific import (or salvific contract) between God and man. Where both the divine and the human continue to grow in community, and in relationship with each the other - God with man, man with God, and man with man. This is nothing to be feared but to be wondered at and praised in the magnificence of God's glory and wisdom.
That the Christian hope is one realizing God's reclamation of all things God. That no one person is beyond God's reach and claim. That either in life or death shall all things be renewed both in this life as in the next; whether within the boundaries of heaven, or within that of hell itself - for even hell itself is a purifier (sic, the annihilation of sin and death). That God will be victorious over a free willed creation unsubdued to His restitution and renewal by one avenue or another. That He will not be defeated. Neither by wicked man, nor principality and power, nor by sin and death. That God will be All-in-All, even as He is the Great I Am.
That this victory will be by God's divine love (but not to the exclusion of His divine judgment as some would suppose claiming a form of undifferentiated universalism). That in all things God does love with a love that is patient, understanding, overpowering, and negating man's baser baser instincts and nature. For God did thus create with purpose and power. And in that purpose He reclaims with love. A love we do not understand. But a love which allows within us the habitation of disbelief, faithlessness, distrust, and moral failure. That looks beyond ourselves and sees Jesus in our stead as our atoning sacrifice and enabling power by His Spirit of redemption.
And it is to this Jesus, as the divine Incarnate God, who does evidence God's incarnational presence to man both historically (2000 years ago), and even now - within our postmodern generations - that gives to the Christian faith its historical bedrock and existential reality. That Jesus, by personal atonement and practical example, shared God's divine heart, love, and vision for redeeming humanity towards all things God.
Ultimately, this is the unfolding story of a postmodern emergent theology. It is one of hope and inspiration founded upon the personage and presence of the Incarnate God founded upon His sacrificial life-and-death unto the restitution of all things, both in this world, as in the next. Which refuses an opposing atheology that there is no God, knowing this position is untenable in a world expressly made, sustained, and governed by God. A world that is highly valued by God. And which is highly desired by God to be inhabited by His personal presence, fellowship, and rule.
For it is God's love that has ever made this reality so - despite man's natural recourse to reject God while disdaining His divine will. That by Jesus' atoning death and abiding presence through the Spirit, that man's natural recourse towards sinful arrogance, legalism, and pride, may be opposed and ironically subverted towards an iconic restitution of divine recreation by the Lord God Himself. In an holy act of continuing love and redemptive purpose based not only upon who God is, but what He will be to His creation. This is the redemptive story and the divine mission of the God of the Bible.
R.E. Slater
December 27, 2012
January 3, 2013
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