Is It Wrong to Read John McWhorter?

I understand that German-Welsh-Americans may be selective in the African-American authors they read and quote, but since some of those who ridicule white evangelicals also recommend black conservative intellectuals like Shelby Steele and Thomas Sowell, maybe an opening exists for appealing to John McWhorter for a brief moment. Here, the instruction has less to do with how African Americans make their case for racial injustice than with the way that white Americans receive arguments about racism’s persistence and depth:

Coates is a symptom of a larger mood. Over the past several years, for instance, whites across the country have been taught that it isn’t enough to understand that racism exists. Rather, the good white person views themselves as the bearer of an unearned “privilege” because of their color. Not long ago, I attended an event where a black man spoke of him and his black colleagues dressing in suits at work even on Casual Fridays, out of a sense that whites would look down on black men dressed down. The mostly white audience laughed and applauded warmly—at a story accusing people precisely like them of being racists.

This brand of self-flagellation has become the new form of enlightenment on race issues. This brand of self-flagellation has become the new form of enlightenment on race issues. It qualifies as a kind of worship; the parallels with Christianity are almost uncannily rich. White privilege is the secular white person’s Original Sin, present at birth and ultimately ineradicable. One does one’s penance by endlessly attesting to this privilege in hope of some kind of forgiveness. After the black man I mentioned above spoke, the next speaker was a middle-aged white man who spoke of having a coach come to his office each week to talk to him about his white privilege. The audience, of course, applauded warmly at this man’s description of having what an anthropologist observer would recognize not as a “coach” but as a pastor.

Parallels between anti-racism and religion are particularly telling since McWhorter has repeatedly argued that opposition to bigotry has turned into a form of orthodoxy and people who question are heterodox at best, but likely heretics:

I have seen whites owning up to their white privilege using the hand-in-the-air-palm-out gesture typically associated with testifying in church. After the event I have been describing, all concerned deemed it “wonderful” even though nothing new had been learned. The purpose of the event was to remind the parishioners of the prevalence of the racist sin and its reflection in themselves, and to offer a kind of forgiveness, this latter being essentially the function of the black people on the panel and in the audience. Amen.

Some might see all of this as a healthy sign of moral advance. And I suppose if I had to choose between this performativity and the utter contempt most whites had for any discussion of discrimination 50 years ago and before, I’d choose our current moment. But goodness, it piles high and deep, this—well, I’ll call it fakeness. The degree of fantasy and exaggeration that smart people currently let pass in the name of higher-order thought on race parallels, again, Biblical tales.

Coates, for example, argues in one article after another that America’s progress on race has been minimal, despite pretty window dressing here and there, and that there is no reason to hope things will get any better. Yet one can be quite aware of the prevalence and nature of racism in America while also understanding that the recreational pessimism of views like Coates’s is melodramatic and even unempirical. To insist that Starbucks or even Dylan Roof define America’s progress on race is as flimsy as treating certain young black men’s misbehavior as embodying the black essence. Perfection is ever a dream; we are, as always, in transition. Everybody knows that.

The very fact that the modern equivalent of the graduate student I knew reveres Coates’s writing is a sterling indication that America has grown up quite a bit on race even in the past quarter of a century. The fact that this brand of enlightenment has not made it to every barstool and kitchen table in the country hardly disqualifies it as influential. Anyone who really thinks that on race America has merely rearranged the deck chairs on the Titanic isn’t old enough to realize that most smart white people as late as 1978 would have found The Wire about as interesting as Chinese opera.

In which case, social media banter about race these days (which also shows up in books that describe how much white churches have perpetuated racial hierarchy) has more to do with the purity of each person and less to do with those people who still experience some of the real consequences of racism in the United States:

This new cult of atonement is less about black people than white people. Fifty years ago, a white person learning about the race problem came away asking “How can I help?” Today the same person too often comes away asking, “How can I show that I’m a moral person?” That isn’t what the Civil Rights revolution was about; it is the product of decades of mission creep aided by the emergence of social media.

What gets lost is that all of this awareness was supposed to be about helping black people, especially poor ones. We are too often distracted from this by a race awareness that has come to be largely about white people seeking grace. For example, one reads often of studies showing that black boys are punished and suspended in school more often than other kids. But then one reads equally often that poverty makes boys, in particular, more likely to be aggressive and have a harder time concentrating. We are taught to assume that the punishments and suspensions are due to racism, and to somehow ignore the data showing that the conditions too many black boys grow up in unfortunately makes them indeed more likely to act up in school. Might the poverty be the key problem to address? But, try this purely logical reasoning in polite company only at the risk of being treated as a moral reprobate. Our conversation is to be solely about racism, not solutions—other than looking to a vaguely defined future time when racism somehow disappears, America having “come to terms” with it: i.e. Judgment Day. As to what exactly this coming to terms would consist of, I suppose only our Pastor of White Privilege knows.

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You’ve Heard it Said that Calvinists are Mean

But I say to you, #woke Calvinists are meaner.

Here’s what one wrote recently:

Recent books such as Jemar Tisby’s “The Color of Compromise” highlight that there is incontrovertible proof that theologically conservative Christians historically created, protected and benefited from racially unjust practices and ideologies. Research has shown how the Reformed tradition in the United States has a dark history of defending slaveholding and advocating for segregation in our churches and Christian schools.

Princeton Theological Seminary, once the flagship institution of the Reformed tradition in the United States, has a well-documented history of employing faculty members who ardently defended slaveholding in their teaching and ministry and took significant donations from slave-related enterprises.

One of these faculty members, J. Gresham Machen, who went on to found the OPC and Westminster Theological Seminary, brought complaints to his fellow faculty members when a black student was assigned to live in seminary dormitories with white students.

Other writers, such as Michael O. Emerson and Christian Smith, in “Divided By Faith: Evangelical Religion and the Problem of Race in America”, show how racism and white supremacy are a present reality in the church. The experience of many people of color in Reformed churches can further attest that our churches are no exception.

Within our churches, there is a general pushback against charging Christians with dismantling racism. The fear of white supremacy is considered to be overblown, and talking about racism is equated with progressive theology outside of the bounds of Christian orthodoxy. We’ve failed to combat white supremacy with the urgency and seriousness it deserves.

Not only has the assertion that President Trump is a racist become an axiom of American math, but now we also know with apodictic certainty that white Presbyterian denominations are also.

Here’s another:

But the OPC is handicapped in its effort to combat white nationalism by the application of the very theology it promotes.

Too often Christian individuals and institutions act as if general statements condemning bigotry and saccharine assertions of racial and ethnic equality are sufficient to combat white nationalism. . . .

If denominations like the OPC wish to make their churches inhospitable to people who harbor white nationalist views — or to confront the sins of racism and white nationalism in hopes that church members will repent of them — then they’re going to have to offer unequivocal and direct teaching refuting the ideology.

White denominations, especially in the theologically Reformed branch of the church, should hold specific workshops, classes and special events explaining white nationalist beliefs and tactics so their members can guard against subversion.

White churches and leaders must bring members who express white nationalist views or sympathies under church discipline, with the ultimate goal of discipleship and restoration. But, if necessary, suspension from the Lord’s Supper and excommunication should be an option.

In addition, white churches in Reformed traditions must probe exactly why people who hold white nationalist and other racist beliefs may find a comfortable home in their fellowships.

Perhaps it’s because pro-slavery theologians such as R.L. Dabney are still cited as positive examples of godly men.

Maybe it’s because black liberation theologians such as James Cone are demonized and if they are read at all, it is merely to discount their viewpoints.

Perhaps it’s because of the almost unshakable loyalty of many white evangelicals to Republican officials who express racist ideas.

Maybe white racists and nationalists can sit comfortably in the pews of certain churches because whenever calls for social justice arise their leaders say that such issues are a “distraction” from the gospel.

I absolutely do not believe that pastors in the OPC or any similar denomination are regularly spewing anti-Semitism and racism from the pulpit or on any other occasion.

But the rigid exclusion of discussions of racial injustice from the regular preaching and teaching in these churches means that white nationalists are seldom challenged in their beliefs.

Notice that “spewing” racism or anti-Semitism is not a regular part of preaching in Presbyterian pulpits. It only happens occasionally. Thanks for that qualification.

At the same time, if pastors do not speak out against these hatreds and prejudices they are guilty of racism and anti-Semitism.

By that standard, some of the #woke Calvinists favor waterboarding, carbon emissions, the Patriot Act, William Barr’s letter, and Senator Ben Sasse. Why? Because #woke Christians haven’t said anything about these subjects.

And yet, the niceCalvinists” say nothing when #woke Calvinists turn mean.

A Troubling Perspective on The Gospel Coalition (but what a lot of people have been saying)

Dane Ortland is very positive on the recent Gospel Coalition conference, especially his dad:

Really appreciated Matt Boswell’s leadership of the singing. That was one of my favorite things about the event. Don Carson on John 11 was rich indeed. Tim Keller on the new birth: typically insightful. Paul Tripp on suffering: deep wisdom. The best thing I heard all week was my dad’s talk ‘Pastor, Your Church Can Become Healthy Again.’ I wish everyone at the conference could have heard it. Searching, deepening, eye-opening, emboldening.

Scorecard results:

Carson – rich
Keller – typical
Tripp – deep
Ortland – bold

Then this:

I wonder what all of us who support TGC can do to consciously work against this great enterprise being quietly taken down by the flesh. Human nature being what it is, it seems to me virtually inevitable that an event such as this, with well-known speakers, and a big crowd, and a green room, and preachers quickly and quietly escorted around, provides a unique venue for venting the flesh, for schmoozing, for preening and parading–unless we deliberately fight against it. Left in neutral, we will slide toward worldliness; church history, the Bible, and honest self-knowledge all confirm this, unpleasant as the thought is.

Green room for celebrity preachers? Not standing in line with the hordes for donuts? Preening and parading? Sounds like the slide is already happening.

Hint: it has a lot to do with celebrity.

Flexible on Lent but not The Wire

Tim Challies thinks Trevin Wax is sensibly moderate about observing Lent:

This much is beyond dispute: Nowhere in the Bible are we commanded to observe Ash Wednesday, Lent, Good Friday, Easter, or any other holy day. Nowhere are we forbidden. For that reason, these are holidays that some Christians may choose to observe while others may choose not to, and both are free to do so according to desire and conscience. “One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind,” says Paul (Romans 14:5). If it’s your conviction that observing these days is consistent with the Bible, then by all means do so. If it’s your conviction that observing them is inconsistent with the Bible, then by all means refrain. And as you celebrate or refrain, be careful not to judge or condemn those who choose the opposite. (You couldn’t go wrong reading Romans 14 this time of year.)

I believe Trevin Wax does a good job of cautioning both camps. To his friends who observe Lent he cautions “to not give off the impression that their brothers and sisters who refrain are ‘missing out,’” since if the practice was that beneficial to spiritual growth, God’s Word would have commanded it. He also warns against inadvertently offending “a weaker brother who found their former Catholicism or Anglicanism or whatever high-church tradition they were a part of to be life-draining, rather than life-giving.” Those who observe these days have a loving responsibility toward those who do not. To his friends who do not observe Lent he cautions “don’t impugn the motives of those who have found spiritual benefit in setting aside a time of the year for reflection on Christ’s passion.” I appreciate Wax’s concern and wisdom. Again this is Romans 14 stuff—basic, not advanced, Christianity.

Of course, part of the problem is that Lent used to be more like what Judaizers promoted — a sin that could keep you from heaven. As Philip Jenkins reminds those who practice Lent-lite:

To see just what Lent meant in earlier times – between about 500 and 1600 – we can also look at some ancient churches around the world, like in Christian Ethiopia: “This fast follows the old law, for they do not eat at midday, and when the sun is setting they go to church and confess and communicate and then go to supper.” Even when allowed to eat, “they eat nothing that has suffered death, nor milk, nor cheese, nor eggs, nor butter, nor honey, nor drink wine. Thus during the fast days they eat only bread of millet, wheat and pulse, all mixed together, spinach and herbs cooked with oil.” A Western observer noted that “The severity of their fasts is equal to that of the primitive church. In Lent they never eat till after sunset.” They kept that up for forty tough days.

In medieval times, European Christians also behaved much like that. Some accounts suggest that, especially in Holy Week, Christians were expected to get by on two or three meals in the entire week, never mind in any given day.

Imagine Paul saying, “don’t impugn the motives of the Judaizers,” just use your discernment about additions to the simplicity of trusting Christ alone.

At the same time, why is Challies generally of the conviction that Christians should not watch television shows and movies that include sexual content? How do you recommend moderation for the liturgical calendar but draw clear lines for artistic productions that contain sinful situations?

What Transformed Churches Used to Look Like

Over at Front Porch Republic I posted some reflections on the urge for contemporary Christians to hope for and try to implement “radical” Christianity. It strikes me that such radicalism is at the heart of #woke Christians’ deep and abiding resentment of the fall’s effects on human institutions, not to mention its influence on humans.

Roger Olson is also surprised by the turn that some evangelicals are taking in their awakened state. And he also remembers what used to characterize a transformed Christian culture. Hint, it was not radical:

“The Christianity of my youth is gone; I don’t find it anywhere.” I have thought that to myself but been afraid to say it to anyone. I had to agree with him. We both grew up in and began our ministries within the “heart” of American conservative Protestant, evangelical Christianity. We both have taught at several Christian institutions of higher education and we both have traveled much—speaking to Christian audiences both inside and outside of churches. We have both written books published by evangelical Christian publishers. We both have our finger on the “pulse” of contemporary American evangelical Protestant Christianity and we both grew up in and began our ministries in what that used to be. We are both dismayed at how it has changed.

We were not talking about “drums on the platform used during worship.” We were not talking about styles of dress or hair or anything like that. We were talking about substance.

We both know what evangelical Protestant Christianity was like in terms of substance in the middle of the twentieth century—in America. We both know what it is like now. And to us, at least, the change of substance is so radical that we have trouble recognizing contemporary evangelical Protestant Christianity in America as in continuity with the religious form of life we both grew up in and began our ministries in.

Let me explain….

It’s actually difficult to know where to begin! Almost everything has changed substantially. But what I mean by “substantially” will only be revealed by my examples.

First, church was extended family; people knew each other and were involved in each other’s lives. There was no notion of “personal privacy” if you were a member of the church—except in the bathroom and (normally) bedroom. When the church was large, the Sunday School class was your extended family. If you were a member or regular attended and missed two Sundays in a row without explanation you could expect a visit from a pastor or Sunday School teacher. I could go on, but that should give you a taste of what I’m talking about.

Second, and following from “first,” home visitation was a big part of a pastor’s job. If the church was large this might be delegated to Sunday School teachers or others (e.g., elders or deacons). Also, hospital visitation was expected of pastors—even if they could not get to everyone every week (due to the size of the church and the city).

Third, evangelism and missions were central to church life. People had missionaries’ pictures at home and prayed for them as well as supported them financially. Many churches had “missionary barrels” where people put non-perishable items to send “overseas” for the missionaries. When the missionaries came “home on furlough” they traveled around speaking in churches and were expected to talk about conversions and church planting and building. “Transformative initiatives” were not enough; “winning lost souls to Jesus” was the common language and it was expected.

Following as part of “third” is that all evangelical churches had programs for training members to witness and evangelize. Everyone was expected to witness to their neighbors, co-workers, fellow students, etc.

Fourth, the worship space was treated as a place for reverence and respect. It was not “the auditorium” but “the sanctuary” and drinking beverages and eating food was absolutely forbidden. Every church had “ushers” part of whose job it was to speak to people who were not showing proper reverence and respect for the worship space—not so much because it was considered especially “holy” or “sacred” but because munching food and gulping beverages was distracting to others and just not proper during worship.

Fifth, most of the work of the church was performed by volunteer lay people instead of paid staff people. It was expected that every member would volunteer part of his or her time to do something for the church. Anyone who didn’t was considered a backslidden person in need of correction or even excommunication. There were excommunicated people who attended regularly, but they were not allowed to hold any positions of leadership and were the subjects of much prayer and visitation.

Sixth, Sunday was set aside as a time to be in church—morning and evening—and afternoons were devoted to rest, reading, visiting “folks” in their homes, etc. Normally, television was turned off on Sunday (unless possibly for religious programming in the morning while the family got ready for church or in the afternoon after the usually abundant Sunday noon dinner). People who did not spend most of Sunday at church were considered unspiritual and not given any kind of leadership in the church. (Of course exceptions were made for people who were for whatever reason not able to spend most of the day in church.)

Seventh, if a person attended church often (e.g.,with a “loved one”) but did not show any sign of interest in growing spiritually, he or she would be talked to and eventually asked to stop attending—if he or she was living a “sinful life.” That’s because children and youth would possibly assume that the person’s sinful lifestyle was acceptable.

Eighth, every evangelical church had occasional revivals—“protracted meetings” where people came every night of the week to hear music and preaching that was not “ordinary.” The focus was on both evangelism (“Bring your friends!”) and re-dedication or new consecration to the Lord. “Deeper life” or “higher life” was a major focus of evangelical churches with retreats, seminars, workshops, etc., that people were expected to attend.

Ninth, churches that “shut down” programs for the summer or for holidays were considered unspiritual. Summer, for example, was one of the most active times for evangelical churches with Vacation Bible Schools, “Backyard childrens’ clubs,” “Camps” and “Mission Trips”—usually to visit missionaries “on the field” in the countries where they were working for the Lord. Of course, only some people could go on these, but when the people who did go returned everyone was expected to come and listen to their stories about the missionaries and the people they were evangelizing and view their slides.

Tenth, every evangelical church had at least “Wednesday Bible Study” that usually met in the evening for at least an hour and any church member who did not attend was considered less than fully committed.

Eleventh, when evangelical Christians gathered for social fellowship with each other, whether in homes or at restaurants, wherever, they talked about “What Jesus is doing,” what they were learning from the Bible, reading Christian literature, their favorite radio preacher, or something spiritual and not only sports or politics or the weather. If they gathered in a home on Sunday afternoon, for example, they watched Billy Graham or Oral Roberts or Rex Humbard or some other evangelical Christian program (not football). Of course there were exceptions, but these fellowship gatherings of evangelical believers in homes were common and much of the “talk” was about religion, faith, God’s work in people’s lives, etc.

Twelfth, evangelical Christians had fairly high standards about entertainment. Many did not attend movies in movie theaters. If they did, they were highly selective about what ones they would attend (and let their children attend). Along with that, modesty in dress was expected—of both males and females. Most evangelical churches did not permit “mixed bathing” (boys and girls swimming together at camps or “lock ins” at the YMCA or YWCA). Young people were encouraged to listen only to Christian music on the local Christian radio station. Often they were given notes to take to school saying that they were not permitted to dance. Alternatives to “prom” were routinely planned by churches and local evangelical ministers’ associations. Such alternatives included (mostly) banquets to celebrate the coming commencement.

Thirteenth, Sunday sermons were expected to convict congregants and visitors of sin and “backsliding” and call them to new repentance and greater involvement in spiritual practices such as daily devotions, Bible reading, prayer and witnessing to the unsaved.

This was what I experienced as a yute. And it also explains why I found Reformed Protestantism more appealing and reassuring. I would certainly in my confessional and two-kingdom Protestant self construe church life and personal piety differently that Olson does.

At the same time, that older kind of evangelicalism (or fundamentalism) was earnestly otherworldly and congregational.

As much as the anti-liberal Christians out there, from Rod Dreher to Adrian Vermuele and N. T. Wright want to reject secularism and modern social forms, they don’t seem to have a place for the fairly thick glue of older congregational life and worship. Instead, they seem to prefer that the nation-state take on the attributes of a congregation (without of course all of the earnest striving to avoid worldliness). Meanwhile, the voices for social justice also seem not to notice how the protests and outrage distract from higher responsibilities (because more eternal) of fellowship, evangelism, discipleship, and worship. Again, part of the explanation seems to be an expectation that the world conform to the church or that the eschaton be immanentized.

I am not sure how to conclude other than to say, what the heck happened?

People Are Silent about A Lot of Things

If you are woke, apparently you think you see it all. And anyone who doesn’t see what is in your sights is guilty of cover-up or worse.

Sometimes though the system is worse than even the ones who see and speak loudly of their insight. For instance, you won’t see many Christian social justice warriors discussing this problem of needing medical treatment and being under warrant:

Say your Uncle Pedro has chest pains. Or is ODing. Should you call 911? Of course! Right? But what if you don’t know if he’s wanted? What if you don’t know if you’re wanted? Should you still call 911? You know cops might also respond because, well, why not? Maybe cops can do some good before the ambulance arrives. (Though generally, as a former cop, when it comes to medical care, are you serious?) Or keep the peace. But should you be debating all this before deciding to call 911? While you’re discussing the pros and cons, Uncle Pedro just stopped breathing.

For some reason, blogging about the dangers of the spirituality of the church won’t fix this:

What problem is this solution supposed to fix? “We want the cops to put an aided card into the phone on the scene and it to automatically query the warrant system.” It is bad policy to routinely run warrant checks on people seeking medical care.

I know it’s not in the public’s interest to have wanted people running around. It’s one thing for police to run somebody because they have suspicion. It’s another to do so because they called for help. It’s not in the public’s interest to have people afraid to seek medical care or see EMTs and paramedics and the FDNY as part of law enforcement. Let’s base a policy decision based on evidence rather than, “hey, cops now have smart phones linked to the warrant system!”

On the other hand, while white Protestants in the past were guilty of white supremacy (science has yet to conclude you receive this condition genetically), African-American men are doing better than the social justice warriors have you believe, according to a recent study:

1. A substantial share of black men in the United States are realizing the American Dream—at least financially—and a majority are not poor. Per a new analysis of Census data outlined in the report, more than one-in-two black men (57%) have made it into the middle class or higher as adults today, up from 38% in 1960.

2. Education, work, and marriage are central to the economic success of black men in the United States. Black men who work full time, earned at least some college education, and married are significantly more likely to be members of the middle or upper class in their fifties. For example, about 70% of married black men are in the middle class, compared to only 20% of never-married black men and 44% of divorced black men.

3. Military service is also linked to higher odds of making it into the middle class or higher for black men. The report finds that black men who served in the military are more likely than those who did not to be in the middle class when they reach mid-life (54% vs. 45%).

4. Additionally, regular church attendance and a strong sense of personal agency are linked to upward mobility for black men. Black men who frequently attended church services at a young age are more likely to reach the middle class or higher in their fifties. For example, 53% of those who attended church as young men made it, compared to 43% who did not.

Moreover, black men who scored above average in their sense of agency as young men or teenagers in the late 1970s are more likely to be prosperous later in life, compared to their peers who did not have the same sense of agency (52% vs. 44%). “Agency” was measured by reports that they are directing the course of their lives versus feeling like they are not in control.

Something not included in this study: the percentage of African-American pastors with big-screen televisions and cable subscriptions for viewing the NFL playoffs.

What the Gospel Co-Allies Could Learn from Non-Christian Movies

Jared Wilson (not at TGC website) makes some good points about the poor quality of Christian movies:

Christian movies are not made by artists but propagandists.

I don’t mean that these projects aren’t carried about by people who know what they’re doing with cameras, lighting, etc. The visual quality of Christian movies has definitely increased over the last decade. The caliber of talent on both sides of the camera has increased, as well. So when I say Christian movies aren’t made by artists, I don’t mean they aren’t made by people who are good at their jobs. What I mean is that they are made by people who don’t really know what the job ought to be.

I tracked this shift most notably in Christian writing (fiction) about 20 years ago. We always wondered why there weren’t any more C.S. Lewises or G.K. Chestertons around. The truth is, there were — they just weren’t writing for the Christian market, because that market does not want art that communciates truth but art that is being used by a message. And there’s a difference. It is the difference between art and propaganda.

Christian movies are more akin to propaganda than art, because they begin with wanting to communicate some Christian theme — the power of prayer, the power of believing, the power of something — and then the story is crafted around that message. This is true even when the story is something based on a real-life incident. Delving into the depths of human character and motivation is subservient to getting the message across. This is why so much of the dialogue in Christian movies violates the classic writing proverb, “Show, don’t tell.”

Wilson makes several other good points about Christian movies’ lameness.

The thing is, someone could make similar points about the content at TGC, whether current events, movie reviews, or even discussions of Christianity. The problem with the Christian intellectual bright web is that the Christianity or w-w on view is mainly about uplift and rooting for the good guys, that is, the celebrity pastors who sometimes leave their own parachurch platforms to perform occasional services for TGC.

A basic problem is an inability to regard non-Christians as confronting real life situations that believers also face, or portraying Christians as people with similar problems to non-Christians — juggling multiple loyalties, avoiding temptation, maintaining integrity, or even looking up to people without faith for insights into the human condition. Is it possible, for instance, for a Christian to render a non-Christian as a charming, likable, even wise person? I understand the challenges that non-believers have in portraying Christians as anything other than two-dimensional figures. That’s because Christians have such trouble admitting that they are both human and spiritual, justified and unsanctified. But is it so hard to portray human existence apart from Christ as a compelling story from which Christians can learn how to participate in all those parts of experience that are not obviously religious? If it is hard — and it is — it is because the victorious Christian living, teaching, and defending that TGC advocates is one where Christians are sanctified across all parts of ordinary life. Christians do Christian music, holy child-rearing, sanctified plumbing, and spiritual goat breeding. If everything has to have Christian significance, you are going to miss a lot of life.

That is why The Big Kahuna is such a great movie. Of course, we may no longer watch it because it stars Kevin Spacey among others. Plus, it has at least 20 f-bombs. But it also portrays the haplessness of an evangelical engineer who works with worldly salesmen and turns out not to be a reliable colleague because he (Bob, played by Peter Facinelli) is so eager to evangelize on the job. The movie, to its credit, treats this evangelical as a real life human being. When he says that it’s more important to follow Jesus than sell an industrial lubricant (at a business convention), you actually see Bob’s dilemma. It is not a ridiculous riddle. But the evangelical also lacks character, as Danny DeVito’s character points out, because Bob doesn’t see how his desire to serve the Lord has blinded him to poor performance on the job, or a distance from co-workers. Bob sees himself in two dimensions because his piety tells him to view himself that way.

It is a smart movie from which Christians and non-Christians can see the way life doesn’t proceed in straight lines.

If TGC wants Christians to make better movies, they should produce better content.

When Will the Gospel Coalition Police Evangelicalism’s Mean Streets?

Justin Taylor wants to parse the numbers of Trump voters to remove the EIGHTY-ONE PERCENT mantra (which is a tired and cliched understanding of the 2016 vote and allows Never Trumpers to have a target). Here‘s how to save evangelicalism from Trump:

Third, we know almost nothing about the 80 percent beyond a religious label they affirm or an experience they claim.

Do they go to church? Are they Protestant? Unless we are willing to say that “an evangelical is anyone who says he or she is an evangelical or says he or she has been ‘born again,’” then we have to admit that we are talking more about a label of self-designation than an actual movement or network, much less a reflection of theological belief or religious practice.

For example, an array of theological traditions outside of the traditional evangelical movement have adherents who say they are “evangelical” or have been “born again,” including:

mainline Protestants (27 percent)
Roman Catholics (22 percent)
Orthodox (18 percent)
Mormons (23 percent)
Jehovah’s Witness (24 percent)
spiritualist Christians (24 percent)

So, evangelical is a plastic word. It doesn’t identify much. Then why does TGC identify as evangelical if the term is so bad, which everyone has known for a while? The problem is that the term is the best for gaining as many followers as you can. If you use Baptist or Presbyterian, you cut down on potential followers, readers, and donors. So you go with the broad term and then qualify TGC further as “broadly” Reformed.

Only now when such breadth looks pretty bad out there in the mainstream media to you object how easy it is to be evangelical. Well, are TGC’s memberships requirements all that demanding?

Bigly

Chortles Weakly tweeted a link to an old (2014) article by Kevin DeYoung and Ryan Kelly about denominations and parachurch organizations. One paragraph stood out:

The ministries of T4G and TGC are distinct and prominent on the landscape of American evangelicalism, but they are not novel or unique. Other ministries share many of the same aims and inhabit the same theological universe of evangelical Calvinism. The Alliance of Confessing Evangelicals (ACE), founded by the late James Montgomery Boice in 1994, is something of a forerunner to today’s most popular partnerships. This multi-dimensional networking and resourcing ministry is similar in many respects to TGC. Several church-planting networks also contribute to the scene, including Acts 29 (now led by Matt Chandler) and Redeemer City to City (under Tim Keller). While some such church-planting networks function as something closer to denominations, with pastoral training and a vetting process, they nevertheless together represent this growth of intentional collegiality that is not merely denominational.

Notice that one parachurch organization is insufficient for all the interested parties. TGC wants unity. Its members want to be the voice of broadly Reformed evangelicalism:

A part of the criticism of TGC has centered on its perceived desire to dominate the evangelical scene, to become “the voice” of Reformed evangelicalism, or to “set the church’s agenda.” Perhaps one reason for this concern is the sheer size of TGC’s footprint on the web and social media. The numbers involved, already mentioned, are quite remarkable. In as much as these pageviews represent people reading good, thoughtful material, we rejoice that Christ may use those efforts to strengthen his church. The same would go for the number of TGC conferences and their attendees. Many have come. Conferences have been added. Hopefully those labors have borne true fruit, by God’s grace. We believe that they have, along with many other good conferences of our day.

But it can’t satisfy the appetites of its own members who not only belong to other parachurch organizations and denominations, but also have embarked on other church planting efforts.

What we are witnessing is paraparachurch.

But imagine if all the members of TGC’s council devoted their energies to making TGC the one-stop shop for broadly Reformed teaching and encouragement about broadly Reformed ministry.

As it stands, one of the council’s members has his own congregation, perhaps a regional meeting of his communion, then an annual one, plus TGC, plus a church planting network, and then a book contract or two.

At some point, simple wisdom suggests something about the danger of spreading yourself too thin. I guess that explains what makes TGC broad.

And yet, we’re supposed to look to these gents for wisdom?

Evangelicals Have Been At This Longer than Woke Millennials

Eric Weinstein, of Intellectual Dark Web fame (Bret’s brother), recently tweeted how novel the ideas and language of social justice warriors are:

But for evangelicals, “social concern” has been around for almost forty-five years:

The Lausanne Congress, sponsored by the Billy Graham Evangelistic Association, drew 2,700 peopple from around the globe — at the time the largest-ever gathering of evangelical Christian leaders.  The Assembled believers — ministers and lay people, racially diverse, the vast majority of them men — would be part of a singular moment in postwar evangelicalism.

Like all of the major presenters, [Rene] Padilla had pre-circulated a paper, a rather scholarly treatise on the centrality of repentance to Christian ethics. The audience was not surprise, then, to hear Padilla lecture his fellow participants at Lausanne on the sins of the evangelical church, and on its failure — their own failure  — to take seriously Jesus’s call to social action. What was remarkable was the controlled fury emanating from the stage. Padilla challenged the room to remember that Jesus had demanded that his followers confront the “darkness of the world”  But evangelicals, he pronounced, had focused so long on individual sin that they had forgotten that darkness included materialism, racism, class division, political abuses, and, quoting Reinhold Niebuhr, “collective egoism.” (Melani McAlister, The Kingdom of God Has No Borders, 85)

Of course, one way of looking at this is that evangelicals have been ever consistent in their call for social justice or social concern.

Another is that this is something that regularly repeats itself among Christians who want to immanentize the eschaton because they believe the gospel is not really relevant if it prepares someone for not the present but eternity.

And yet, if this social concern regularly repeats itself, from Walter Rauschenbusch to Rachel Held Evans, why has it accomplished so little (especially now that it has support from mainstream journalists, elite universities, and at least one of the major political parties — not to mention Silicon Valley)?