They would have spared themselves a lot of grief (though one has to raise questions about Posner’s reasons for opining the way she does). Way back in 2009, the liberal journalist saw through the public relations success of New Calvinism’s favorite urban pastor/apologist:
Counterfeit Gods is an attractive, compact volume that a busy urbanite might tuck in his murse alongside his iPhone. It’s got a “there’s-an-app-for-that” sort of answer for the anxiety of contemporary city living. It’s a handy Jiminy Cricket to set you straight when you might be thinking of having sex with someone you’re not married to, contemplating a risky investment opportunity in the hopes of hitting the jackpot, or staying late at the office instead of having dinner with the family. While you’re at it, you might remind your spouse not to over-schedule the kids, because Jesus doesn’t like that, either.
Imagine: Wall Street casts its eyes upon Saint Timothy instead of Timothy Geithner! Dalton minus the uptight parents! A Manhattan nightlife free from casual sex! Coffee shops and bars purged of political ideology and discourse!
Such “counterfeit gods” ail the suburbs, too, but they are already saturated by big box mega-churches to counteract the false idols of Sam Walton-inspired strip malls and hyper-competitive Saturday morning soccer tournaments for six year-olds. Keller doesn’t bother with them. His schtick is to break into the untapped urban market for potential believers.
It’s hard to see, though, how New York’s wide swaths of spiritual diversity would take to Keller’s air of Christian superiority. For him, the Bible “comprises a single story, telling us how the human race got into its present condition, and how God through Jesus Christ has come and will come to put things right.” See? It’s that simple.
The focus isn’t eternal salvation, but rather remaking the cultural and political world. He offers a way of making sense of what Jerry Falwell-style fundamentalists might call the scourge of secular humanism. Instead of spiritual warfare against these satanic enemies, Keller asks his readers to confront them as biblical figures might have rejected false idols.
Thus, the hovering, over-protective mother might take lessons from Abraham: let God test your love for the children by letting them be free. The man who lusts for someone other than his wife might learn from Jacob’s misguided quest for the more beautiful Rachel. Jacob’s wife, Leah, provides cues for anyone looking for love and sex and transcendence in their romantic lives, rather than through God. The inevitable result of looking for everything in romantic love, Keller maintains, is “bitter disillusionment.”
One would think the Jacob-Leah story might yield some feminist deconstructions. But feminism, apparently, is also idolatry. Every such political ideology, Keller maintains, creates a sort of idolatry of its own. “An ideology,” he writes, “like an idol, is a limited, partial account of reality that is raised to the level of the final word on things.” Keller can’t see, somehow, that our body politic was designed to be secular, and that a religious prescription for its ills—itself portrayed as a final word—is one of the scourges that has, over the last four decades or so, led to the single-minded extremism he decries.
Keller is a favorite of flagship evangelical magazines like Christianity Today and World, but he receives glowing coverage in mainstream outlets as well. “While he hardly shrinks from difficult Christian truths,” observed a 2006 profile in the New York Times, “he sounds different from many of the shrill evangelical voices in the public sphere.” Keller, the piece went on, “shies away from the label evangelical, which is often used to describe theologically conservative Protestant Christians like him, because of the political and fundamentalist connotations that now come with it. He prefers the term orthodox instead, because he believes in the importance of personal conversion or being ‘born again,’ and the full authority of the Bible.”
This assertion—that biblical orthodoxy is somehow apolitical—was put to the test recently when Keller became one of over 100 original signatories to the Manhattan Declaration unveiled on November 20th. Billed as a statement of “religious conscience,” the Manhattan Declaration is something more, something unmistakably fundamentalist and quintessentially political, a regurgitation of the religious right’s assertion that sexual and gender rights are somehow a threat to good Christians’ religious liberty.