This is the issue of our times. And how our hearts and minds respond to this – do they open or close? – determines not only the fate of millions but our own fate as well. To spare ourselves this “inconvenience,” to keep our lives tidy, we’ll do the darndest, darkest things ourselves. And maybe lose our souls.
Just imagine, McLaren asks, what it would be like if people knew of churches that help people live a life of love. That’s what they do. And they don’t say or do anything that draws them away from doing this. So the question becomes, “What do we do in this place?’ and the answer is, “We learn to live a life of love.” Or the question comes, “What is your church like?” and the answer is, “It’s a place that helps us live a life of love.”
It may be a scandalous thing to say in this day and age, but becoming something is not a matter of anything that can be accomplished quickly or by simply saying so. I can say I am a great basketball player all day long; I can even put on the correct apparel, dribble and shoot the ball in the direction of the net without too much time spent, but anyone with any familiarity with basketball who watches me play will not mistake me for anything that even resembles such a proclamation. Eugene Peterson’s title suggests that this logic is also true of faith.
“The scandal of the evangelical mind is that there is not much of a mind,” Noll writes in his opening sentence. That is a controversial umbrella statement, of course, but the evidence is there. Written in 1994, Noll provides ample evidence at the outset of his book that the “life of the mind” is not a prized virtue among modern North American evangelicals (broadly defined). Those of us who have spent time with this particularly broad group of Christians probably already know this. Noll’s book asks why this is the state of things.
I submit that churches face a similar situation when it comes to race relations. We’re all staring at the same screen. We’ve got the same “information.” We read the same Bible; we have access to the same crime reports, police shooting data, and employment figures; we watch the same press briefings; we read similar newspapers and watch similar news programs (although this is becoming less the case than it used to be); we’re friends with each other on Facebook. But we’re seeing different things. A gorilla has ambled across our field of vision, but not everyone caught a glimpse of it. If the body of social science research is accurate, the United States has a problem with racial inequality, and this is the gorilla that many Evangelical Christians have missed.
Given the intractable and often mean-spirited public discourse swirling around issues of race and justice, I think it is fair to say that we do not understand one another. Michelle Alexander’s book, The New Jim Crow offers a starting point for understanding the roots of our present day conflict from a Black perspective. And those who are brave enough, or perhaps I should say Christ-like enough, to give it a charitable and open-minded reading will have a chance to become the peacemakers that Christ has called blessed.
Christians in my world are not known for their poverty. Which is strange because Jesus said crazy things like “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head” (Luke 9:58), and a host of other things about renouncing possessions, giving to the poor, etc. and his life was consistent with these teachings. But we live in a different day and age, myself and most everyone I know were born into relative affluence. What do we do about this? Do we find ourselves in the position of the rich young ruler who is told by Jesus to “sell all your possessions and give to the poor?” Perhaps.
All of us have felt our peers’ desire to do things differently, to see church in a new light; to work towards what we feel like is a real glimpse of the kingdom of God. We are not apologists of the “old ways” or fanatics for everything novel. We found ourselves in traditional ministerial contexts, and not elsewhere, and are trying to live faithfully and authentically in the church contexts that raised us to live faithfully and authentically. David Kinnaman’s You Lost Me is one part explanation, one part hopeful dreaming about the phenomenon of us Mosaics/Millenials and our beef with churches.