Brian McLaren word hoog aangeskryf deur die emergent elemente in die NG Kerk. Maar is McLaren ‘n Christen?
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In McLarenism there is no original sin, no wrath, no hell, no creation-fall-redemption, no definite future, no second coming that I can see, no clear statement on the deity of Christ, no mention of vicarious substitution or God’s holiness or divine sovereignty, no ethical demands except as they relate to being kind to others, no God-offendedness, no doctrine of justification, no unchanging apostolic deposit of truth, no absolute submission to the word of God, nary a mention of faith and worship, no doctrine of regeneration, no evangelistic impulse to save the lost, and nothing about God’s passion for his glory. This is surely a lot to leave out.
McLaren’s Christianity is not new and certainly not improved. I don’t believe you can even call it Christianity. It is liberalism dressed up for the 21st century. We can only hope this wave of liberalism fades as dramatically as did the last.
Christianity and McLarenism
Brian McLaren’s latest book, A New Kind of Christianity: Ten Questions That Are Transforming the Faith, is two steps forward in terms of clarity and ten steps backward in terms of orthodoxy. A New Kind of Christianity, more than any previous McLaren project, provides a forceful account of what the emergent leader believes and why.
Before I get further into this review–and it will be on the long side, so buckle up–I need to say a word about charity. Without a doubt the biggest critique Ted and I received for Why We’re Not Emergent was that Ted and I were not charitable. We were, some said, unfair, mean, and un-generous. I don’t doubt that the same will be said of this review. So let me attempt a preemptive explanation.
I want to be fair with McLaren. I want to understand his ideas and evaluate them based on their merits. If I misunderstand a point or misconstrue what McLaren teaches I want to be corrected. Further, I have no desire to engage in ad hominem attacks. I want to discuss McLaren’s theology without vitriol or sophomoric putdowns. I will not assume the worst about Brian McLaren. I will try not to say anything in the cozy confines of the blogosphere that I would not say sitting across from McLaren over a beverage of his choice.
It’s not wrong to ask a reviewer to be charitable, so long as the love does not have to be devoid of the truth.
So what I will not do is pretend that the issues McLaren raises are non-essential issues or that his mistakes are little mistakes. I will not refrain from serious critique because this is only a “quest” or merely an attempt to raise questions. Moreover, I will not attempt to find a middle ground with teaching that I believe to be heterodox. I will not look for a third way when I see Christianity going down one path and McLarenism going down another. I will state my disagreements with this book strongly and warn other Christians strenuously. I am not ashamed for having convictions, and I am not afraid to write as if I understand (truly though not exhaustively) what the Bible teaches and understand that what it teaches is incompatible with A New Kind of Christianity.
No one deserves to be reviled. But some books deserve to be pilloried.
The Quest and the Questions
Brian McLaren is on a quest—“a quest for new ways to believe and new ways to live and serve faithfully in the way of Jesus, a quest for a new kind of Christian faith” (18). On this quest, McLaren raises and responds to ten questions.
1. The narrative question: What is the overarching story line of the Bible? For McLaren, the familiar story line of creation, fall, redemption, consummation (with heaven and hell as a result) is a grotesque Greco-Roman distortion of the biblical narrative. God the creator, liberator, reconciler is the real story line.
2. The authority question: How should the Bible be understood? Not as a constitution, argues McLaren, with laws and rules and arguments about who’s right and wrong. Rather, we go to the Bible as a community library, where internal consistency is not presumed and we learn by conversation.
3. The God question: Is God violent? Believers used to think so, but we ought to grow in maturity from fearing a violent tribal God to partnering with a Christlike God.
4. The Jesus question: Who is Jesus and why is he important? Jesus is never violent and does not condemn. He did not come to save people from hell. Jesus, says McLaren, is peace-loving and identifies with the weak and oppressed.
5. The gospel question: What is the gospel? It is not a message about how to get saved. The gospel is the announcement of a “new kingdom, a new way of life, and a new way of peace that carried good news to all people of every religion” (139).
6. The church question: What do we do about the church? Churches—in whatever form and whatever we call them—exist to form people of Christlike love. This is the church’s primary calling, to form people who live in the way of love, the way of peacemaking.
7. The sex question: Can we find a way to address human sexuality without fighting about it? We need to stop hating gay people and welcome them fully into the life of the church. The “sexually other” may be defective in traditional religion, but they are loved and included in a new kind of Christianity.
8. The future question: Can we find a better way of viewing the future? No more “soul-sort” universe where our team goes to heaven and the bad guys go to hell. The future is open, inviting our participation. In the end, God’s mercy will triumph and all shall be well.
9. The pluralism question: How should followers of Jesus relate to people of other religions? “Christianity has a nauseating, infuriating, depressing record when it comes to encountering people of other religions” (208). There is not us/them, insider/outsider. Jesus accepted everyone and so should we.
10. The what-do-we-do-now question: How can we translate our quest into action? The human quest for God has known many stages. Those in the more mature stages of the quest should gently invite others to grow into fuller maturity, but without being divisive.
Some may be thinking, “What’s wrong with this new kind of Christianity?”
Well, as it turns out, pretty much everything.