One of the challenges for radical theology is to consistently bring conflict
back into the heart of community so that the thinking of those involved is
disrupted in ways that are both creative and productive. - anon
Is 'radical theology' anything other than a 21st century incarnation
of the New Testament 'faith vs works' conversation? - anon
Yes, because being radical would mean returning to
the "roots of" therefore live works not by faith.
- anon
When once perceiving radical theology's substance I thought it to be the
very same conversation of "faith v. works" but updated for today's followers
of Jesus in a postmodern context. But perhaps wider because it embraces
all those who doubt but still pursue faith with works. - res
Not
too many years ago astute Christians began to wake up to the idea that their
faith had changed. Not for the better but for the worse. Perhaps it was more to
the fact that they were the ones that actually were changing in a religious
tradition that pointed to God as much as away from God.
These were Christians who wished to follow what they had been taught but differently from what a secular Christian religion was telling them. That their faith needed a radical updating into contemporary society focusing on the simple things like recentering their Christian faith in Jesus, and in His Spirit, rather than in a Christian religion lost unto itself. Or in what their faith group was telling them was important to believe or act on. Things like God is not love first, last, and always, but that these are outcomes to our obedience to Him. And if we do not obey God than God becomes to us a controlling, threatening God who uses divine anger, coercion, judgment, and even hell, to get His way.
It began to cross these discerning Christian minds that what we love may not be what God loves. That what we think should be important to God is not important to God Himself. Or descriptive of who He is. Rather, these things more describe us - our lust for control and power; our idolatries of God's Person and Work; our desire to make ourselves righteous before God misbelieving ourselves to be God's testimonies to His greater gospel of peace and love.
However, Radical theology then comes along to presage all these ideas around
the person and work of Jesus (sic, ideas like "God and the Other").
Not around a doctrine, or a Christian movement, or a type of faith association.
This latter would be known as a "radical (de)orthodoxy" (led by faith
groups espousing neo-Calvinism for instance). I say de-orthodoxy because a true
orthodoxy - a postmodern, obedient, humanitarian-focused orthodoxy - is the
truer radical orthodoxy or radical theology. But of course all good words are
mis-shapened and bent into angular forms when well-meaning - but undiscerning -
Christians come along claiming as true something that is false. And so we are
to beware of orthodoxies claiming one thing but actually becoming the very
idols they themselves claim they are not. These then are de-orthodoxies.
Idolatrous religions. Not radical except in the idea of being radically
religious rather than radically spiritual as hallmarked by the following of
Jesus.
As observed by friend and fellow-theologian Peter Enns: "The Christian Faith for the Deconverted gives reasons for Christians to get a new faith after the one they had lost." He taps into the idea that Christians need to talk about things in western Christianity that drive people away (e.g., the quest for power, the rejection of science and academia, the need for shunning and exclusivity). Things which are actually windows into what the Christian faith has devolved into instead of what it really is all about.
And so, we have now come full circle in describing why many Christians are beginning to wake up to the idea that their faith has changed - and not for the better. That they must return to their orthodox faith by deconstructing its errors, its ingraciousness, its inhumanities which point away from God and not towards God. We might call this yet another "Great Awakening" but unlike any previous awakening that has occurred in the Reformation era. This one drives us from the Christian faith back into the Christian faith in a much more radical reformation or reconstruction of what Jesus' redemption means in the insistence of God's heart within all of His creation. That it must burn itself up before it can be purified and offered as incense to the holy altar of God. That we must repent of our sin and error and enter into a period of doubt and mistrust until God's Spirit leads us out again from our wilderness period of waste and darkness unto His paths of light and grace.
These were Christians who wished to follow what they had been taught but differently from what a secular Christian religion was telling them. That their faith needed a radical updating into contemporary society focusing on the simple things like recentering their Christian faith in Jesus, and in His Spirit, rather than in a Christian religion lost unto itself. Or in what their faith group was telling them was important to believe or act on. Things like God is not love first, last, and always, but that these are outcomes to our obedience to Him. And if we do not obey God than God becomes to us a controlling, threatening God who uses divine anger, coercion, judgment, and even hell, to get His way.
It began to cross these discerning Christian minds that what we love may not be what God loves. That what we think should be important to God is not important to God Himself. Or descriptive of who He is. Rather, these things more describe us - our lust for control and power; our idolatries of God's Person and Work; our desire to make ourselves righteous before God misbelieving ourselves to be God's testimonies to His greater gospel of peace and love.
As observed by friend and fellow-theologian Peter Enns: "The Christian Faith for the Deconverted gives reasons for Christians to get a new faith after the one they had lost." He taps into the idea that Christians need to talk about things in western Christianity that drive people away (e.g., the quest for power, the rejection of science and academia, the need for shunning and exclusivity). Things which are actually windows into what the Christian faith has devolved into instead of what it really is all about.
And so, we have now come full circle in describing why many Christians are beginning to wake up to the idea that their faith has changed - and not for the better. That they must return to their orthodox faith by deconstructing its errors, its ingraciousness, its inhumanities which point away from God and not towards God. We might call this yet another "Great Awakening" but unlike any previous awakening that has occurred in the Reformation era. This one drives us from the Christian faith back into the Christian faith in a much more radical reformation or reconstruction of what Jesus' redemption means in the insistence of God's heart within all of His creation. That it must burn itself up before it can be purified and offered as incense to the holy altar of God. That we must repent of our sin and error and enter into a period of doubt and mistrust until God's Spirit leads us out again from our wilderness period of waste and darkness unto His paths of light and grace.
Peace,
R.E. Slater
August 18, 2016
*for further reference: https://www.goodreads.com/genres/radical-theology
* * * * * * * * * * *
ADDENDUM
No
sooner had I written an article about "Christianity and The Other"
when I find it's antithesis in "The Other" as espoused by a
well-meaning, but wholly unstudied, writer who throws words around betraying
his own faith and religion:
In the article that follows radical theology is misunderstood when Evangelical
hermeneutics is applied to the postmodern understanding of New Testament faith.
That is, when it interprets radical theology you get the result of
foundational entrenchment rather than post-foundational enlightenment (I also
like the idea of entanglement). Further, the classic Evangelical description of
"faith in faith" is misapplied and upended to it's circumvented understanding
of radical theology. However, a post-foundational faith looks at the results of
someone's faith, not simply their belief structures. That is, whether it is
humanitarian, humane, ethical, moral, Jesus-centered or oppressive and
self-centered. To simply have faith in faith is not enough as we pyros know.
There must be substance to faith if it is to be worthy. Now a classicist will
say that they understand faith and works in this same regard not realizing that
without uncertainty and doubt they can never depart their classical
foundational system that puts belief over all other aspects of faith. Thus its
struggle with radical theology which first destroys the foundational aspects of
faith of it's certainties, verities, and belief structures in order for it to
rise above a man-made religion more idolatrous than Divine.
R.E. Slater
August 18, 2016
~ [Start of Article] ~
Christian Certainty: The Only Sin Left
https://stephenmcalpine.com/2016/08/04/christian-certainty-the-only-sin-left/
04ThursdayAug 2016
Posted Uncategorized
in
Christianity is all too often a day late and a dollar short on many things. And when it comes to the matter of conviction, once again evangelical writers and influencers are short-changing us.
Just as the secular culture is jettisoning uncertainty at a rate of knots, many in the Church are espousing its virtues, whilst pointing out the pitfalls of certainty in the process.
I say this in light of a new book by Peter Enns, (formerly of Westminster Theological Seminary) which I have yet to read, but which, if the reviews and comments about it are any indication, is another nail in the coffin of post-evangelical Christianity. In other words, his crisis of faith should be your crisis of faith too. What better way to use the skills honed in several decades of evangelical learning than to tear that down. Or better still, tear down the faith of your kids.
That’s right, according to Enns, and his many acolytes, there is only one big hairy sin left for Christians these days, and that’s the sin of certainty.
Whilst secularism hardens into deep certainty and conviction, growing more zealous by the year, the future hope for evangelicalism in particularly is, apparently, less certainty.
Enns’ new book “The Sin of Certainty: Why God Desire Ours Trust Not Our Correct Beliefs” is his latest work on his road away from a traditional confessional faith. And it’s a beautiful beguiling title. Until you work out that the Bible does not differentiate between trust and belief. But note that he said “correct” beliefs; which conjures up all sorts of Pharisaical and Puritanical nastiness, does it not?
A glowing review of his book can be found at Evangelicals for Social Action. This has been linked to Facebook. That review plus a list of comments on the FB thread, picqued my interest.
The review begins with nary a flush of embarrassment with this certain statement:
Children of evangelical parents are at risk. Raised with the belief that the truth can be cornered, they live in a world that suggests quite the opposite. As cultural pressures increase, parents and pastors double down. The kids feel torn and are left without meaningful onramps to a more open and humane framing of faith.
Woah, I see your problem! I mean, let’s do the time warp again. We live in a world that suggests that truth cannot be cornered? Please! We live in a world that is currently executing an agenda of deep truth and zealotry on all sorts of matters, especially in relation to ethics, sexuality, and the goal of life – personal fulfilment. Truth has been cornered and flogged into submission by the culture. Looks like someone missed that particular train.
Or this for example from the reviewer:
The book provides a meaningful “third way” between unflappable dogmatic certainty and relativistic skepticism. In philosophical terms, it is a welcome depiction of critical realism discipleship that avoids the arrogance of foundationalism and the skepticism of postmodernism.
Again I ask, What skepticism? In the 1980s at university perhaps. But even that skepticism about truth was directly pointed at one target only, the Christian framework of the Western world and the Western canon. That skepticism was a mere ruse. A well considered technique to raze the landscape in order to rebuild something different.
And what a rebuild! Out of the debris of post-foundationalism soaring brutalist tower blocks of zeal have arisen; gargantuan dogmatic constructions that dehumanise and overshadow anything to the contrary.
Universities are prime examples. The “what is truth?” meh of the 1980s has been replaced with a deep dark certainty in which, ironically, professors are fearful of their students – worried that the wrong word or an off-hand remark will have them hauled before the star chamber.
But what of Christian certainty? Why would Christians jettison certainty at precisely the time the culture is gearing up? The critical mistake made by the post-evangelical cohort is that certainty always equals pride, something the reviewer simply assume when he states:
The move from a confident, settled transcendent perspective to a humbler, exploratory transcendent perspective is a major frame shift.
In other words it’s not possible to be both confident in the gospel and humble about it at the same time. That, quite frankly, is nonsense. Indeed the opposite is the case – it’s completely possible to be uncertain and proud.
The Bible, (part of the problem for Enns in general in his books), encourages certainty. Hence we have Luke writing to Theophilus:
Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, 2 just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, 3 it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, 4 thatyou may have certainty concerning the things you have been taught.
And Peter says to the church in 2Peter1:19:
And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.
Indeed the very gospel of John is written that:
… you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31).
Notice how all three of these examples showcase that what is written is trustworthy? That what is written is certain? That is anathema to the Christian moving away from certainty and it’s a central plank to Enns’ other writings. (Have a read here for a generous, but critical review of his other work).
Even the flow of salvation history is the movement from less certainty in the shadow of the Old Testament to the more certain fulfilment of the New Testament. Hence we have Hebrews:
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
And that certainty will be even more certain when we see Jesus face to face. We are on a certainty trajectory, not having yet arrived – that is for sure -, but a trajectory in a direction nonetheless.
Now let’s be clear. Our certainty is in the person of Jesus. Our theological certainties are not ends in themselves, but a means to drive us closer to Jesus and find our certainty in him. But these go together. There would have been no apostolic witness, and definitely no apostolic bravery to spread the gospel news in the face of hatred, death and privations, if the apostles were not rock solid certain about it. And they were certain enough about it to write it down and call others to the certainty of it too.
It follows then, that when certainty in the biblical witness or the authority of that witness is removed, then there can be no certainty in Jesus. Full stop. This is blindingly obvious in the ensuing Facebook exchange.
ME: A good robust biblical argument against certainty would be welcome, but when the author and reviewer’s premise is the uncertainty of Scripture then there’s not even a platform for debate!
My FB Friend: I’m just not sure about scripture. I love it. It speaks to me but my faith sits in God a bit more than in scripture. I Do actually hold a high view of it. But certainty? Not too much of that here, Does God love me? Pretty certain.
ME: You are certain of that on the basis of?
MFBF: My faith ?
ME: Sounds suspiciously like love is love.
In other words I am certain on the basis of my certainty. That’s a circular argument. I have faith in my faith on the basis of my faith. At least he ended it with a question mark. Can’t be too certain about these things!
But do you see what that does? It does not do away with certainty, it simply removes it from critique, locking it away in a deep subjectivism that is unreachable and unteachable. It is impervious, hermetically sealed off from any word to the contrary. That is ultimate certainty right there.
The reviewer confidently (with certainty?) states that this is a book to give to your children if you want them to continue in the faith. Au contraire! This is a book that evangelicals on the way out of any definition of orthodoxy buy for themselves in the faint hope that they can hand on their Christian ethic to their children whilst jettisoning the theology. That proved to be a disaster for the liberal church of the sixties and seventies, yet in true “day late, dollar short” style, evangelicals are lining up and signing up.
The reviewer concludes:
Enns is a worthy exemplar for the coming generation. Out of the pain of his personal history has come a roadmap to a better, accepting, honest, and faithful evangelicalism. This book is an onramp to spiritual sanity.
Actually Enns has built an off-ramp that leads to an unfinished bridge that will leave your children’s faith a smouldering wreck in the bottom of a ravine. That’s where the real risk is. And that’s where the real sin is too.
- Stephen McAlpine