 |
|
Questions from May 2005
Read Questions and Answers from the month of May...
Hi Brian,
…I just finished reading your book, "A Generous Orthodoxy." I liked it a lot, and I think it will do a lot of good for Christians and the people we meet. Thanks for writing it. But I have to say, I was distressed by the lack of a chapter called "Why I Am Lutheran." So I thought I would write to you and tell you a little about why I am Lutheran to get you started with this chapter for the second edition (which is necessitated by this grievous omission). :-)
It seems to me that Calvinists have a blind spot which prevents them from seeing Lutheranism. It's as if they think we're just eccentric Calvinists. This can be seen in the persistent use of the phrase "Luther and Calvin" -- something you don't hear often in Lutheran circles. I once heard an analogy that imagined Calvin and Luther cleaning out a cluttered dresser drawer. Calvin dumped everything out of the drawer and only put back the things he knew he needed. Luther removed everything he knew he didn't need and kept the rest. The result, of course, is quite different.
As it turns out, the "catholic" chapter was the one that seemed to me to be closest to Lutheranism (and, yes, I can imagine Lutherans inventing Mardi Gras -- we call it Oktoberfest). But Lutherans have a good bit to offer in our own right.
One of the great things Lutheranism has to offer to the Church at large is our rich theological tradition, beginning, of course, with Luther himself but also featuring such giants Schleiermacher, Kierkegaard, Schweitzer, Bonhoeffer, Bultmann and Tillich and continuing to the present day with the likes of Terrence Fretheim and George Lindbeck.
No one will be a fan of all of these theologians, but that's just the point. We Lutherans place a high value on free inquiry (our strongly confessional branches notwithstanding).
A second thing that Lutherans bring to the table is our beautiful musical heritage. If we had no one in the stable but J.S. Bach, he alone would tower over all other traditions, but we do have more than that. Luther himself was something of a musician and gifted the Church with "A Mighty Fortress Is Our God" while bringing hymns to a place of prominence in the life of Protestantism. This tradition has continued, and in the present day we have such geniuses as Marty Haugen carrying the torch.
Returning to theology, I would highlight our crown jewel: the Theology of the Cross. Luther said, "The Cross alone is our theology." A theologian of the cross seeks to comprehend God through suffering and the cross. That is, we reject the easy path, the path of glory, in religion and seek to enter into the suffering of the world around us, knowing that God will meet us there. Lutheran pastor Daniel Erlander says it this way:
"As we view the cross all of our human attempts to find [God] are exposed as illusions. We do not find God by... --proving his existence by the wonder of nature or the power of logic.
--validating his presence by visible blessings.
--having a prescribed religious experience.
--earning divine love by our good works.
--building glorious religious institutions.
--reaching a high level of personal morality.
--saving ourselves through status, wealth, knowledge, consumption, chemicals, positive thinking, correct religious doctrine, self help groups, health foods or exercise plans.
We do not find God. God finds us - in our darkness, our pain, our emptiness, our loneliness, our weakness."
Moving on to brighter things, I am a Lutheran because of the Lutheran understanding of the Word of God. This is the one plug we got in "A Generous Orthodoxy." The Anglican J.I. Packer wrote a book about the Bible called "God Has Spoken." Lutheran church historian Karlfield Froelich observes that if a Lutheran had written it it would have been called "God Is Speaking." Lutherans understand the Word of God as a living address that is active and powerful in the world. Luther once said that the Word of God reformed the Church while he slept or drank beer with his friends. "I did nothing," he said. "The Word did it all."
Lutherans have a multifaceted understanding of the Word of God that begins with Jesus Christ and continues to the ways he is made present in the world. As such, we see preaching as the Word of God (which I think is the primary way the New Testament uses the phrase), but the the words of absolution that follow confession are also the Word of God, as are the words that accompany the sacraments, and, of course, the Bible. But Lutherans often emphasize that the Bible is only the Word of God in as far as it makes Christ present to us. When it does not do that (because we are using it as a club with which to beat our opponents, for instance), it is not the Word of God.
Finally, and this could easily be listed first, I would emphasize the Lutheran understanding of baptism as God's promise and Christ's call.
Baptism has the sort of central importance for Lutherans that the Eucharist does for Catholics. Through baptism we are incorporated in Christ and receive all of his benefits, including new life and salvation from sin, death and the power of the devil. We believe that we receive all these things because God has promised them to us and in baptism bestows them upon us. Baptism is like having the Gospel poured over your head. But Lutherans are also beginning to rediscover that in baptism, Christ lays hold of us. When we are baptized, we are called into mission, called to be followers of Christ. In baptism, we are sealed with the Holy Spirit and marked with the cross of Christ forever. We are Christians, and because of our baptism, we are called to live as Christians.
I could go on and talk about such things as Christ coming to us in the communion meal, about the priesthood of all believers, and about our recognition that we are at once sinners and saints, but I've probably said enough already.
So, once again I thank you, Brian, for your book "A Generous Orthodoxy"
-- it is a wonderful contribution to the Christian faith -- and I look forward to an update when you also become Lutheran.
Answer: Thanks! I appreciate everything you said here, and I would like to officially dub your posting an online appendix to A Generous Orthodoxy. Thank God for Lutherans! I especially appreciate your expansion on my brief comment in the book about “the Word of God.” Beautifully said – as only a Lutheran could.
dear brian,
i have a friend that heard you speak at a conference in southern california. he came back telling me that you had said that christ's atonement and death on the cross was not necessary for us to be saved. is this true? don't just respond with a simple "no." if this is not true, then i'd like to hear what your views on the atonement are.
whatever was said, my buddy got the idea that you believe the atonement is not necessary for salvation. please clarify for me & let me know what your stance is & thoughts are. sincerely,
Answer: I write about this in some detail in The Story We Find Ourselves In and The Last Word and the Word After That. Your friend misunderstood me (or else you misunderstood him, or both), and I appreciate you checking in rather than passing on an erroneous rumor. Here’s what I would say: atonement is a very, very important strand in Christian theology and is woven right into the gospel. There are a number of atonement theories in Christian history (ransom theory, christus victor, penal substitutionary, moral influence, etc.), and I do not believe any one of these theories – to the exclusion of the others – can be called “the gospel,” but taken together, they all contribute to a richer understanding of the gospel – which, in my view, is at heart “the good news of the kingdom of God available to all through Christ.” If we had time to talk in person, I would encourage you to think about a few things – what do you mean by “atonement?” To which theory are you referring, or are you referring to something beneath or behind the theories? What role do you think Jesus’ teaching on “the kingdom of God” has in the gospel? How do you think the kingdom of God and atonement are related? And what do you mean by salvation? Those are the kinds of questions many of us are grappling with.
Brian,
I just read your dialogue about the non-white-male being a very minute part of the emerging church. I am a black woman, and that burdens my heart. I feel like I'm all alone, and that's rough. Though I would tend to agree with what you both said, in some ways there is not even an openness to the idea of anything different. I just read recently on one of the emerging church sites an article about blacks that would certainly send any who were searching the other direction. Is there no one out there blazing a trail for minorities and women? How can we begin to tear down that "invisible" wall and truly become one as the Church? If you know of any contacts or have any ideas, I would love to know.
Answer: First, thanks for writing, and I hope your words will help others be sensitized to this issue. I was just in Grand Rapids where the West Michigan cohort spent most of the evening dialoguing about this very thing. The African Americans and native African who were present were very articulate in helping the white folk present to become more sensitized to these issues. At the emergent convention in Nashville earlier this year, we had a productive Critical Concerns course addressing diversity and inclusion. As you know, the white privilege that is so obvious to everyone else is very hard for white folk to see themselves, and white folk need a level of rethinking that takes a long time … and requires repeated exposures. I’m doing what I can to keep this issue on the table, and so far, everywhere I go, I sense people saying, “Yes, we need to grapple with this.”
The good news is that we’re planning a special gathering to bring together women and men of color in May of 2006 at North Park University in Chicago. Just as the emerging women leader’s initiative (ewli) has helped us begin (there’s still a long way to go) to increase the involvement of women leaders, the outcome of this gathering will, I trust, help us in this regard. Stay tuned at the emergentvillage.com website – and if you’re willing, I hope you and other people of color will contact Tony Jones via that site and let him know of your interest. Again, thanks for writing. I hope we meet soon.
Brian,
…I wished we had a Neo to challenge our ideas, here in an European context. Much of what we hear comes from US. And it is not the same. Europe is not homogen either, but we are more alike. Do you know anything of what is happening in Europe on this subject? Thanks for answering.
Answer: I’ll be spending most of the month of May 2006 in Europe, along with part of January (my schedule will be posted here on this site as it becomes available, along with links to sponsoring organizations). In each case (I think) I’ll be speaking in collaboration with European “Neo’s” who are grappling with these issues. I think you’ll be surprised when you learn how “not alone” you are. Also – stay tuned (via emergentvillage.com) for an international website linking various emergent-like networks in Europe and elsewhere.
Hi,
I've read a few of your books and was wondering if any of them, especially the new kind of christian ones were headed for or available in audio format?
Also, what is the status of transaltions of the books into spanish.
I appreciate your writing!
Answer: A Generous Orthodoxy will be available in audio format very soon from Zondervan. No others are available as of yet. “More Ready Than You Realize” will be translated into Spanish and produced by Ediciones Kairos, out of Buenos Aires. I hope to be in Latin America August-September 2006, and I am thrilled about the networks developing there. Other translations are also planned.
Brian,
From my modern conservative non-denominational charismatic perspective ... there are just two conclusions (so far) that you seem to have made, that I haven't made ... and I am uncomfortable with my assumption that these are required conclusions to be in the "emergent" camp of Christianity (I realize this entire paragraph is so totally NOT post-modern, I am sure it seems that I'm missing the point).
The first concern is the apparent acceptance of homosexuality. I would agree that Christians have done a horrible job in relating the the "gay community", but I still believe that homosexuality is a sin. While the "average" homosexual neighbor has had extremely bad examples of Christianity presented to him ... I don't believe it is fair to expect conservative Christians to bless their unions as equal-but-different to the biblical/natural/historical marriage between a man and a woman.
The second concern is the apparent acceptance of evolution. I believe that a God who has the power to forgive my sins, heal the sick, and raise Jesus from the dead ... could easily create the Earth in seven literal 24 hour days. I believe Darwins theory is founded more upon racism than on scientific observation - and that commonality between species is not evidence of evolution, but of design.
On these two issues, I hope that you would not create an "in-group" and "out-group" and include these concepts as a litmus test for those who would desire to be involved in the emergent "dialogue".
Answer: First of all, thanks for writing. I’m sure that there is a wide variety of views in “the emergent camp” (whatever that is!) about both homosexuality and evolution. My books and my opinions on these subjects aren’t intended to represent anyone else – and certainly not emergent. They are simply my views, and I respect people who see things as you do. Regarding evolution, you are right that the theory was used by Hitler and others in racist ways. Of course, the Bible has been used in equally racist ways – and if you’re unaware of them, I hope you’ll do some research into how the Bible has been used to justify colonialism, theft of the lands of First Nations people, white supremacy, anti-Semitism, neglect of justice for Palestinians, and other horrors. I think it’s a mistake to say that either evolution or the Bible is founded on racism because they have been abused for that purpose. I’d recommend David Quammen’s “The Song of the Dodo” for a more accurate understanding of the origins of evolutionary theory. And whatever our conclusions about homosexual unions, if more people realized, as you do, how horribly homosexual people have been treated by many in the Christian community, we’d be making progress.
Dear Professor,
Question 1: How would you describe spirituality in regard to one’s spiritual growth? For instance, if you had to diagram spirituality, would it be pictured as linear, cyclical, or neither?
Answer: I think there would be many valid ways to try to diagram spirituality, should one want to do that. I would be most nervous if someone decided one diagram alone could make it clear!
Question 2: How would you respond to the claim that Christianity embraces a type of moral dualism wherein some things are inherently either good or bad (i.e., nuclear bombs, stealing, murder, etc.)? Would you say that your perception of that which is “sacred” expands as you mature or would you say that you become more distasteful of “profane” or irreverent things?
Answer: This question contains a number of terms and ideas we’d need to define before I could offer a good answer, and I’m afraid that whatever the definitions might be, a thorough discussion would be too long for this format.
Question 3: Would you describe faith as important solely to your spirituality or does it have “epistemological” significance as well? Similarly, how would you respond to someone who states that they are honestly looking for “evidence” to accept Christianity?
Answer: Many people are helped by what is called “evidentiary apologetics.” Some have found the writings of Josh McDowell and Lee Strobel helpful in this regard. Others find more philosophical approaches helpful – perhaps the writings of Peter Kreeft or C. S. Lewis. I try to grapple with a few of these issues in my book “Finding Faith.” Perhaps you would find that helpful.
Question 4: Would you describe your “religious” beliefs as having a provisional type of basis—where your beliefs are ultimately neither conclusive nor inconclusive—or would you say that there is some overriding measure of certainty (or neither)? To what degree does your personal understanding of “religious truth” (as provisional or certain) impact how you discuss such issues with a student, or someone you might have influence over?
Answer: Again, I think my book “Finding Faith” might be helpful in this regard, along with “More Ready Than You Realize.”
Question 5: Would you tend to say that anti-foundationalist notions in Christianity would emphasize the centrality of faith over works, would blur the lines between the two, or would embrace faith and works as distinctive and necessary in terms of justification?
Answer: First, I don’t consider myself anti-foundationalist. I am comfortable with what some people call “soft foundationalism” and probably would consider myself a post-foundationalist (but not anti). I believe that justification is by faith alone, but that faith expresses itself in love and good works, and that it’s a mistake to try to separate orthodoxy from orthopraxy – as I discuss in A Generous Orthodoxy. Sadly, too many people seem to think that “justification by faith” is the only important answer to the only important question. I’d like to raise a new question, “What is justification for?”
Hi Brian,
My church is deeply committed to the Purpose Driven Church model. I am growing continually uncomfortable with this yet have a difficult time articulating why. What do you think of the purpose driven church model?
Answer: I think it has helped a lot of people and churches, and wherever it is helpful, I’m all for it. Like any program, it has limitations – but those limitations might be better than no program at all. On the other hand, in some churches and for some people, the PD program may not fit … and it sounds like you’re one of those people. Can I recommend my friend Tony Jones’ book, “The Sacred Way,” as an alternative worth exploring?
Brian,
Recently, I've been downloading seminars and reading books and articles by N.T. Wright. I love the way he pulls the Hebrew Bible and New Testament together, along with historical information. It has really helped paint a more complete picture of the world Jesus and the early church lived and ministered in. I also enjoy the fact that he speaks and writes in plain language that is easy to read and understand.
Can you recommend any other authors that bring new light and perspective to old passages?
Answer: First, I share your enthusiasm for N. T. Wright. He has helped and influence me a great deal too. You might also find helpful resources at opensourcetheology.org and christianfutures.org, and I think the writings of John Howard Yoder (The Politics of Jesus) and Walter Wink (The Powers That Be) also are very stimulating. Walsh and Keezmaat’s “Colossians Remixed” would also be of great interest to you, I think.
Good morning Brian,
In case you don't have an idea for your next book :o) I have a question for you - I agree with many of the ideas that you brought up but one question that is still nagging me is what about justice? It seems like that is left, in part anyways, out of these 'new' ideas and that bothers me. What about the people who had nothing positive to contribute to our world? Do you have any thoughts on this? Can you recommend any books or websites that deal with this issue in depth?
Answer: Hmmm. I’m not sure I understand your question. If you’re talking about final judgment, I generally think it’s best to trust these people into God’s hands, knowing that God will deal mercifully and justly with everyone.
Hello Brian,
I was just looking over your reading suggestions and recommendations and wanted to thank you for that great list.
I was wondering if you had read Lamin Sanneh’s, Whose Religion is Christianity? The Gospel beyond the West. If not I would encourage you to read this book.
Answer: Yes! Great books! I especially enjoyed “Translating the Message.” I hope I’ll get the chance to meet Dr. Sanneh someday.
Dear Brian McLaren,
Pastor Rick Warren of the Saddleback church and author of The Purpose Driven Life, has been severely criticized by some fundamentalistic Christians. I've responded to the critics in my latest newsletter (see attached document).
Now I have been receiving e-mails from the critics that Warren is associated with the emerging church movement - not a good thing according to them. They've also criticised you (Brian McLaren) whom they claim to be a pluralist.
If you don't mind me asking, Do you believe that Christians and Muslims worship the same God? Is this what Dr. Campolo was advocating in his book, Speaking my Mind?
Answer: First, it really is sad that some Christians spend their time criticizing great leaders like Rick. People who want to spend their time in this way – criticizing others, in my opinion, should be left alone, and very little if any energy should be spent replying to them. Regarding pluralism – I speak to this in my books Finding Faith and A Generous Orthodoxy, along with The Last Word and the Word After That. Although I’m not a pluralist in the sense they’re probably using the term, I don’t think they’d be happy with any of my thinking for a lot of other reasons. As for your last question: there is only one true and living God, revealed par excellence in Jesus Christ. Muslims have a concept of God that differs in many ways from Christian views, and of course many Christians vary widely in their views of God as well. (Actually, some Christians have a view of God that is closer to Muslims’ than it is to other Christians’.) When God receives the worship of any human being, it is an act of mercy on God’s part – whoever they are, because all of us are a mess. Whatever one might say about the God Muslims worship, Muslims are our neighbors and should be treated with love, respect, and honor. And regarding Tony Campolo – he is a good friend of mine – and if people are trying to call Tony a pluralist or relativist, they misunderstand him. Sadly, name-calling and labeling are great ways to call a moratorium on understanding.
Dear Brian,
I have been a conservative Baptist all my life. Lately God has been changing me (something I did not appreciate). Change is the hardest thing a person can do. Anyway, some philosophical questions keep popping up and I am not simply settling for the easy answers anymore. Here’s my question. Jesus said, “I am the way…No man comes to the Father but through me.” I have always believed this but this does not answer what happened to the non Jewish people in the OT. Did all the world go to hell accept for Jews? That does not make any sense to me. God would not judge people based on their race or nationality anymore than we would. What about the people who never hear about Jesus? I know the verse that says they are without excuse because even nature proclaims God’s glory. But that is God. Every nation on earth has acknowledged God’s existence in one form or another. But if they don’t know about Jesus they will go to hell? I just doesn’t sound right to me. My “easy” answer would be that if they acknowledge God and try to live better lives that is good; but that totally destroys that Jesus is the only way! I also have a question about the age of accountability which is never mentioned. It is very vague, because most people never step out of their boxes to evaluate the world as it really is. They never question the ‘rules’ therefore they may never reach that age. Can you shed some light on these important questions for me?
Answer: These are great questions and I have been asking the same questions for years. I deal with them (in ways you may find disturbing) in The Last Word and the Word After That. Can I recommend you read Romans 2 on this subject? Sometime soon, I’ll post an article I’ve been working on about John 14:6, which you quote above. I think the verse is often abused and made to mean things it doesn’t necessarily mean.
Brian,
I am currently reading NKOC, and I am interning @ a SBC church. Much of what you are talking about in your book resonates with something deep within me, but I know if I were to bring it up with my Bosses (pastors) I would be disowned! What should I do?
Answer: First, don’t bring it up unless you are willing to be disowned! Second, if you do bring it up, don’t present them with an ultimatum – “Agree with me or else!” Instead, ask them if they are comfortable with you exploring some of these areas. If they are not, you will have a choice – either to put books of this sort aside for as long as you work there, or respectfully look for another internship. Whatever you do, be diligent to preserve the unity of the Spirit in the bond of peace, be humble, respect their authority, and radiate Christ-likeness.
Hello
My husband is a pastor in a farming community. He walks with difficulty due to a physical impairment. He completed the six years of study to be in the ministry despite this. He loves the Lord and loves the congregation.
They (the congregation) doesn't love him. They just can't accept that God can use some one who is disabled to preach, teach, evangelize and shepard.
Why???????
Answer: What a heartbreaking story. If you are accurately understanding them, it shows that although they attend church, they haven’t gotten very far in understanding the good news of Jesus. My prayers are with you. I hope you can find a pastor couple nearby who can befriend you both and help you deal with this terrible situation.
Hi Brian—
… I'm sort of feeling that I want to lead a discussion on either _The Last Word_ or _More Ready Than You Think_ for people at my church this summer. Sort of--the thought of what discussion may emerge also makes my blood run cold to some extent, but perhaps that's not a bad response. Jesus is about risk taking. In any case, I saw here on the web site that no official guide exists. Do you have recommendations about some background reading, secular/Christian/Muslim/Jewish/etc. or particular parts of the Bible or even movies, novels that might form a good context for me to lead such a discussion?
Answer: Good news! Jossey-Bass is releasing a “boxed set” of the trilogy with a readers’ guide for all three books. It was written by Tim Keel, and I think you’d find it helpful. I believe you’ll find some guidelines for group discussion at the end of More Ready Than You Realize as well. The big thing to remember is that a discussion group doesn’t have to agree; it’s important to establish ground rules for good dialogue – and consider it a great success if people increase their understanding (of the books and of each other, more importantly), even if they never agree.
Hi Brian,
I have one question though that I'd like to pose to you (if you have time) ... and it arises from what would be my naturally conservative background. There is so much about what you are saying that has a different / new emphasis (hence the storm that seems to follow you guys wherever you go) ... it therefore demands a generous amount of care in adopting any / all of it ... I was wondering if you could help me a little in that process, by pointing out to me (from your side of the journey) what you see to be the areas that postmodern thinkers most often seem to go too far / wrong. Kinda looking for an insiders vulnerable side.
Thanks for all the work you are doing and for being an ice-breaker for the rest of us.
Answer: Great question. Here are three brief things:
1. As I say in a number of my books, the relativism that frequently “rides shotgun” with postmodern thought is illogical. (See Finding Faith for a discussion of this, or the chapter “Emergent” in A Generous Orthodoxy.)
2. That relativism generally erodes commitment.
3. That lack of commitment leaves one a sitting duck for apathy, despair, narcissism, hedonism, or consumerism – all of which are quite incompatible with Christian discipleship, not to mention mental or global health.
Brian,
If you would like to read articles with the Eastern Orthodox view of “hell”. I thought you may be interested since I saw you read The Mountain of Silence and Schmemann’s journal. I think you will be shocked—maybe not— at how close they (the articles) come to your latest book. Actually I haven’t finished it quite yet. I believe officially the Orthodox Church would not endorse universalism—actually I’m not sure you do either—but they would leave it as a hope. I appreciate your willingness to be an “outcast” of the evangelical community in your pursuit of truth.
Hello Brian-
In the commentary section of your new book The Last Word......,you stated that our(Christian) discussion should not be primarily overly focused on hell and on how it all fits together because a lot of it is unknown like prophecy, but we should be focused on justice. The word justice caught my attention. I would like to know your thoughts on that.
Answer: Well … how about a brief reflection on Micah 6?
God has shown us what is good, what the Lord requires of us … to do justice, to love kindness, and to walk humbly with God.
Kindness involves responding to people who are in pain or need. Justice involves addressing the things that plunge them into pain and need. Kindness is a response to people who have been disempowered or who are vulnerable. Justice involves power being used in a way that is in line with God’s will; conversely, injustice involves an abuse of power. For more on this subject, I’d highly recommend Gary Haugen’s book, “The Good News About Injustice.”
Brian,…Does God care 1) what kind of music I listen to, what kind of language I sometimes employ, what kinds of films I watch, what kind of books I read? Or, when it comes to holiness, is He pretty much only concerned about my 2) being and becoming a person who is loving, selfless, patient, faithful etc.???? My Pentecostal upbringing would most definitely say that He's concerned about both, but I would find it a huge relief if it were only the latter.
Answer: I know that some folk from some traditions slot music, words, films, and books into two watertight categories – the “Christian” or “sacred” and the “worldly” or “secular,” and of course it’s not that simple. There’s some good in just about everything, I’d guess, but here’s the problem. The kind of music you listen to and the kind of language you employ and the kinds of films and books you take in might play a role in how loving, selfless, patient, faithful, etc., that you become. (Some “Christian” books can help turn you into a more judgmental person, for example, and thus be very harmful to the spiritual life.) From your question, it sounds like you’re trying to sort through some of the categories of your upbringing, and that’s a worthwhile thing, but remember that it’s possible to get in trouble in more than one way – a facile legalism or dualism on one side, and a facile “everything’s OK” on the other. You might remember Paul’s writings about everything being “legal” but not everything being profitable or edifying … My hope and prayer for you is that you’ll be able to escape whatever legalisms have been draining you … without swinging the pendulum too far in the other direction.
Question for Brian,
How can the central tenet of postmodernism, that is the "rejection of the metanarrative" (Lyotard), be reconciled with orthodox Christiantity in the "emerging postmodernism" you forsee developing?
Answer: Lyotard didn’t say “the rejection of metanarrative,” he spoke of an incredulity toward metanarratives. And in an era after the Arian, anti-Semitic metanarrative of Hitler, or the manifest destiny metanarrative of colonialism, or the dialectical materialism metanarrative of Marxism … you have to admit, I think, that there’s good reason not to believe every metanarrative that comes down the pike. I prefer to call the Christian message a “meganarrative” or “redeeming narrative” because the word metanarrative – like the word “propaganda” – is a rather poisoned word, with connotations of domination, holocaust, and the like. I’ve posted in more detail on this at anewkindofconversation.com.
Brian,
Last year I was in the church service in Cape Town, South Africa, when you talked about More ready than you realize and how we should be missional Christians. You had a poem on the multi media about “Standing at the door” or something like that. It was about how some people like to go in deeper but the writer wants to stand at the door to show more people where the door is – that is my own words. That poem or passage kept me awake at night, realizing I am sometimes missing the point (and the door…). Where can I get hold of that poem/passage?
Answer: If you do a search on “Samuel Shoemaker” and “I Stand By The Door,” you’ll find it in several places on the internet. It really is a treasure. I hope to be back in South Africa in March 2006 – maybe we’ll meet again.