A Conversation about Brian McLaren’s A New Kind of Christianity

Responding to Brian McLaren’s Question # 4: The Jesus Question

Welcome: You’re reading “Part 6” of my blog series responding to Brian McLaren’s book A New Kind of Christianity (read Part 1, Part 2, Part 3, Part 4, and Part 5). Many have engaged Brian’s thinking by focusing on a systematic theology response (visit here for a boatload of links). My focus is on pastoral theology or practical theology. As a pastor, counselor, and professor who equips the church for biblical counseling and spiritual formation, I’m asking: “What difference does our response to each question make for how we care like Christ (biblical counseling) and for how we live like Christ (spiritual formation)?”

Jesus: A Community Organizer

Early on, Brian asked, “What are the deep problems the original Christian story was trying to solve?” For Brian, the deepest problem is not original sin and relational separation from God. He says the “Fall” is not a fall into sin, depravity, and alienation. Rather, Genesis 3 narrates a “compassionate coming-of-age story” (p. 49). Specifically, Genesis depicts humanity’s movement from hunter-gathering to agriculturalist and city-dweller (p. 50).

It’s against this backdrop that Brian asks, “Who is Jesus and why is he important?” Brian’s clear on who Jesus is not. In the Gospel according to Brian, Jesus did not come to address and remedy the Fall so that we could avoid eternal condemnation due to original sin (p. 128). By eternal life, Jesus is not promising life after death or life in eternal heaven instead of eternal hell (p. 130).

In two chapters, covering sixteen pages, and using over 8,000 words, Brian never once calls Jesus God; never calls Him Savior, and never mentions His crucifixion, death, burial, and resurrection in a salvation-from-sin context. However, Brian does save enough words to talk about “his loyal critics” eight times.

When Brian quotes John 1:29 about Jesus being the Lamb of God who takes away the sins of the world, he interprets it to mean not the sacrificial lamb of Leviticus, but the lamb slain in Exodus to liberate people from oppression. The one time Brian mentions Jesus’ death and resurrection, he makes it mean liberation from physical oppression, not from spiritual condemnation. “Jesus and his message have everything to do with poverty, slavery, and a ‘social agenda’” (p. 135). Everything? Really?

For Brian, Jesus came to save us from the sin of oppression, not to save us from the oppression of sin. Read that again. Slowly.

In Brian’s new kind of Christianity, Jesus is our example who models the way of peace. He is a liberator of the oppressed. He is not our Savior from Sin. Jesus is…a community organizer.

Is this a new kind of Christianity or is it the old kind of liberalism? H. Richard Niebuhr aptly described it in 1959, explaining that liberals believe that, “A God without wrath brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross.”

Practical Implication # 1 for Biblical Counseling: Our Greatest Problem Is the Oppression of Sin, Not the Sin of Oppression

Of course, the ultimate practical implication is clear—we’re going to die in our sins with this “Jesus.” I’m struggling to write anything else in today’s blog post. What’s left to say? However, my self-chosen task is to respond with a biblical counseling perspective to Brian’s handling of each of his questions. So I shall continue.

In my book Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction, I quote ex-enslaved African American Pastor James W. C. Pennington. Reflecting on his conversion, he seamlessly expresses his understanding of suffering and of sin. Without minimizing for a moment the evils of slavery, he maximizes for all eternity the horrors of his own enslavement to sin and Satan.

“I was a lost sinner and a slave to Satan; and soon I saw that I must make another escape from another tyrant. I did not by any means forget my fellow-bondmen, of whom I had been sorrowing so deeply, and travailing in spirit so earnestly; but I now saw that while man had been injuring me, I had been offending God; and that unless I ceased to offend him, I could not expect to have his sympathy in my wrongs; and moreover, that I could not be instrumental in eliciting his powerful aid in behalf of those for whom I mourned so deeply.”

Our deepest problem is not our emotional woundedness for which we need a therapist. Our deepest problem is not our societal oppression for which we need a community organizer. Our deepest problem is sin—our personal, willful, relational, stubborn, spiritual rebellion against God for which we need a Savior.

Practical Implication # 2 for Biblical Counseling: Even in Facing Suffering (Being Sinned Against), Our Greatest Need is a Suffering Savior

Let’s be clear. Christians should be concerned about social issues, social justice, the needs of the poor and the oppressed. But that’s not the social gospel. The social gospel is no gospel at all—it removes the need for a Savior from sin because it removes sin. Christians practice a Gospel-Centered concern for social issues, believing that our ultimate problem is sin and that those rescued from the sin problem gratefully share the good news of salvation from sin and compassionately meet the needs of the hurting, suffering, wounded, and oppressed.

Let’s also be clear that truly biblical counseling deals both with the sins we have committed (practical implication # 1), and with the evils we have suffered (practical implication # 2). As I frequently say, we live in a fallen world and it often falls on us. That’s why I wrote God’s Healing for Life’s Losses: How to Find Hope When You’re Hurting.

However, even in a biblical sufferology (a biblical theology of suffering), our greatest need is a crucified, resurrected Savior. The Apostle Paul did not want the believers in Corinth to be ignorant of the suffering he endured in Asia Minor. So he candidly shared his heart, explaining that he despaired of life and felt the sentence of death (2 Corinthians 1:8-9a).

Paul doesn’t stop there. He continued. “But this happen to us so that we might not rely upon ourselves, but upon God who raises the dead” (2 Corinthians 1:9b). The casket of suffering draws us to the empty tomb of our resurrected Savior.

Do we really want to help the oppressed? Do we have deep compassion and empathy for the suffering? Do we have hearts that long to comfort the hurting? Then for goodness sake, don’t practice identity theft on Jesus! Don’t make His eternal existence, life, crucifixion, death, burial, resurrection, ascension, present intercession, and future return simply be about “Jesus meek and mild” the community organizer!

Rev. Pennington got it right. The enslaved, the hurting, the wounded, and the oppressed first and foremost need a Savior from sin. Then they can find healing hope by celebrating the resurrection of their loving, forgiving, reconciling, redeeming Savior. Biblical counseling deals thoroughly with suffering and with sin through a Christ-centered focused on Jesus the God-man. “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:15-16).

The Rest of the Story

In our next post, we explore the gospel question. Brian asks, “What is the gospel?” We’ll respond to his gospel presentation through the lens of biblical counseling and spiritual formation.

Join the Conversation

What difference does Jesus make for biblical counseling and spiritual formation?

A Conversation about Brian McLaren’s A New Kind of Christianity

Responding to Brian McLaren’s Question # 2: The Authority Question

Welcome: You’re reading “Part 4” of my blog series responding to Brian McLaren’s book A New Kind of Christianity (read Part 1 here, Part 2 here, and Part 3 here). Many have engaged Brian’s thinking by focusing on a systematic theology response (visit here for a boatload of links). My focus is on pastoral theology or practical theology. As a pastor, counselor, and professor who equips the church for biblical counseling and spiritual formation, I’m asking: “What difference does our response to each question make for how we care like Christ (biblical counseling) and for how we live like Christ (spiritual formation)?”

The Question of the Bible’s Sufficiency

Brian’s second question is the authority question. How should we understand the Bible? He’s asking, What is the Bible and what is it for? He feels a moral obligation to revisit how we view the Bible.

In defending his revisioning of Scripture, Brian again resorts to caricature. He speaks of preachers passionately decrying psychology because they see the only relevant biblical categories being disobedience and demon possession (p. 68). Well, many of us decry secular psychological assumptions that seek to understand the creature apart from the Creator. However, many of us have spent our lives developing a biblical psychology—a robust understanding of people, problems, and solutions derived from a Bible that we cherish as sufficient, authoritative, relevant, and profound. (See my Soul Physicians for one example.)

He says we’re steering our ship by wrestling with biblical passages in a simple “thou shalt not” way, and thus paralyzed in solving major life-and-death issues (p. 69). Well, many of us have been in the trenches wrestling with real people with real problem, thinking deeply with them about how God’s story intersects with their story. (See my Spiritual Friends for one example.)

Brian further claims that the Bible “offers us no clear categories for many of our most significant and vexing socioethical quandaries” (p. 68). Wow. Some of us talk about the sufficiency, authority, relevancy, and profundity of Scripture for biblical counseling and spiritual formation. Brian presents the insufficiency, incapacity, irrelevance, and shallowness of Scripture for life and ministry.

Read with confidence and applied with wisdom, the Bible offers us categories for thinking about everything we need for daily life and godly living (2 Peter 1:3; Hebrews 4:12-16; 2 Timothy 3:16-17; Philippians 1:9-11; Colossians 2:3-10). I’m baffled as I attempt to visualize a pastoral counseling session from Brian’s perspective of the Bible. In Spiritual Friends I offer 1,000s of sample “spiritual conversations” and “scriptural explorations” all based upon the sufficiency, authority, relevancy, and profundity of God’s Word. What would Brian offer (WWBO)?

WWBO: What Would Brian Offer?

Reading the three chapters in which Brian shares his view of Scripture, I felt like I was watching an episode of American Idol. If Simon Cowell was responding, he might have said, “Sorry, Brian, but that was a mess.” I could almost hear Randy Jackson saying, “Listen dude. Yo dawg. For me for you; I just didn’t get it. It was pitchy and karaoke.”

Brian’s Bible is filled with internal inconsistencies (p. 81) because his Bible is neither authoritative nor inspired (pp. 82-83). His Bible was never intended to provide answers to deep questions, but rather to stimulate conversations without any final direction (p. 92).

Why? Because for Brian the God of the Bible (using Job as an example) is “not the actual God necessarily, but the imagined God, the author’s best sense of God, the fictional character playing God for the sake of this dramatic work of art” (p. 94). Try telling that to the person in the midst of horrible life suffering. Try telling that to the person in need of empowered wisdom to break the chains of a besetting sin.

WWJS: What Would Jesus Say?

Brian sees the Bible through evolutionary lenses. In each generation, it was the current best attempt to conceptualize who God is, who we are, how we relate to God and to one another. We need to come to the Bible with more enlightened eyes, more evolved insight—according to Brian.

Brian also says that he wants us to return to the place where we look at the Bible through Jesus’ eyes. He says he is “a follower of Jesus and a devoted student of the Bible” (p. 83). Taking him at his word, I want us to ask together, “What would Jesus say?” Did Jesus see the Bible the way Brian sees it?

Jesus tells us that “Man does not live on bread alone, but on every word that comes from the mouth of God” (Matthew 4:4). In the midst of personal suffering, trials, and temptations, Jesus clung to and exhorted us to cling to the sufficient, authoritative, relevant, and profound Word of God.

Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17-18). In the midst of a sermon on personal, social ethics Jesus related Old Testament truth to daily life, in so doing teaching us to trust in the sufficiency, authority, relevancy, and profundity of Scripture for life, ministry, and relationships today.

Clearly, we can all misinterpret and misapply Scripture. No one should claim that their interpretation or application is inspired or inerrant. However, that’s infinitely different from claiming that the Bible itself is not inspired or inerrant. That’s why we must interpret and apply the Bible humbly in community. Humbly—but with confidence that God’s Word provides the wisdom we need to love God and others. Without that humble confidence in the sufficiency, authority, relevancy, and profundity of Scripture we have no basis for biblical counseling and spiritual formation.

The Rest of the Story

In our next post, we explore the God question. Brian asks, “Is God violent?” We respond to his response—through the lens of biblical counseling and spiritual formation.

Join the Conversation

What view of and use of the Bible do you follow as you minister God’s Word to hurting and hardened, suffering and sinning people?

A Conversation about Brian McLaren’s A New Kind of Christianity

Responding to Brian McLaren’s Question # 1: The Narrative Question

Welcome: You’re reading “Part 3” of my blog series responding to Brian McLaren’s book A New Kind of Christianity (read Part 1 here and Part 2 here). Many have engaged Brian’s thinking by focusing on a systematic theology response (visit here to see a boatload of links). My focus is on “pastoral theology” or “practical theology.” As a pastor, counselor, and professor who equips the church for biblical counseling and spiritual formation, I’m asking: “What difference does our response to each question make for how we care like Christ (biblical counseling) and for how we live like Christ (spiritual formation)?”

What’s the Big Idea?

Brian’s first question asks, What is the overarching story line of the Bible? He’s asking what are the deep problems that the original Christian story was trying to solve? What’s the big picture?

Brian claims that the traditional answer to these questions are radically informed by what he calls the Greco-Roman narrative, and thus in turn influenced by Platonic thought and Roman imperialism. That he doesn’t lend any historical support to this major contention is problematic. Much worse, however, is the straw man he fashions. One can’t even say it’s a caricature or a stereotype. That would imply that the version he presents as the traditional Christian meta-narrative is anywhere near what anyone actually teaches.

What Brian’s addressing is the “CFR Narrative”—the Creation, Fall, Redemption story line of the Bible. One hardly recognizes it in Brian’s hands. I’ve authored two books on church history and studied church history for 25 years. I’ve never once read anyone’s view of the CFR Narrative that sounds the least bit like Brian’s straw man. In fact, let’s all agree. Brian, the Greco-Roman narrative is not Christian. You detest that view. So do I.

The CCFRC Narrative

Now that we’re in agreement with Brian that the Greco-Roman narrative fails the Christian test, let’s do what we came here to do. Let’s ask, “What difference does our response to the narrative question make for how we care like Christ (biblical counseling) and for how we live like Christ (spiritual formation)?”

The CFR narrative, as actually taught in historic Christianity, is really the CCFRC narrative.

*Community: The eternal community of Oneness shared by the Trinity.

*Creation: God’s original design of the universe and of the nature of human nature.

*Fall: Humanity’s fall into sin.

*Redemption: God’s solution to humanity’s problem—salvation in Christ.

*Consummation: Eternity future.

These five meta-narrative themes, plus two core questions about truth and ministry, provide us with life’s seven ultimate questions. By addressing these seven questions, we offer a biblical counseling and spiritual formation response to Brian’s narrative question.

Life’s Seven Ultimate Questions

In our post-modern generation shaped by relativism, even the Church is filled with differing views on the largest issues of life and ministry. The question that defines us more than any other is: “Upon what do we base our life and ministry?” Here are seven truths that must shape the way we see life and ministry. They teach us what makes biblical ministry truly biblical.

1. Question 1: “What is truth? Where do I find answers?”

Answer 1—The Word: “God’s Word is sufficient, authoritative, profound, and relevant.”

All that we need for life and godliness we find in Scripture (the written Word). In Christ are hidden all the treasures of wisdom and knowledge (the Living Word). We live and breathe every nano-second not by bread alone, but by the Word of God. Therefore, in life and ministry every question is ultimately a God-question and every answer is fundamentally a God-answer.

2. Question 2: “Who is God?”

Answer 2—Community/The Creator: “God is Trinitarian.”

God is not the “alone with the alone.” The God of the Universe is, always has been, and always will be Three-in-One, communitarian, Trinitarian. Before God created, He related. Thus God created us not out of need, but graciously from the overflow of infinite Trinitarian fellowship. Reality is relational because God is Trinitarian. Therefore, in life and ministry our purpose is to enjoy and glorify God as we combine Scripture and soul, truth and love.

3. Question 3: “Who am I”?

Answer 3—Creation: “We are created with dignity by God in the image of Christ.”

I am not an accident. I am fearfully and wonderfully made with the purpose of worshipful fellowship with the God of the universe and sacrificial one-another fellowship with my fellow human beings. Together we are to enjoy God by glorifying Him forever as we fulfill our calling as stewards of His universe. Therefore, in life and ministry our goal is to reflect increasingly the inner life of Christ.

4. Question 4: “What went wrong?”

Answer 4—Fall: “We sinfully and foolishly choose god-substitutes over God.”

The only explanation for sin and suffering is humanity’s fall into rebellion initiated by Adam and Eve and continued to this day by every person who ever lived. We sinfully forsake and attempt to replace God because we have lost our awe of God and chosen to love false gods. Therefore, in life and ministry we must recognize and confess that our core problem is spiritual adultery.

5. Question 5: “Can we change? How do people change?”

Answer 5—Redemption: “We must apply our complete salvation to our daily sanctification.”

Our only hope for change is our acceptance by faith of God’s grace in Christ. Those who are new creations in Christ can change because they have already been changed. Justification (our new pardon), reconciliation (our new peace), regeneration (our new purity), and redemption (our new power) provide the four-fold basis for daily growth into the image of Christ. Therefore, in life and ministry our identity in Christ is foundational to our transformation in Christ.

6. Question 6—“Where am I headed? What is my destiny?”

Answer 6—Consummation/Glorification: “Heaven is my final home.”

For those who enter into eternal relationship with God in Christ, our destiny is endless relationship and purpose—sacred communion within God’s holy and happy family. The biblical answer to the question of ultimate destiny ought to impact drastically how we live today—our future destiny impacts our present reality. Therefore, in life and ministry, reading the end of the story makes all the difference in how we respond to present suffering and how we overcome besetting sins.

7. Question 7—“Can I help? How can I help?”

Answer 7—Sanctification/Ministry: “We dispense God’s cure for the soul—grace.”

Grace is God’s prescription for our disgrace—the disgrace of sin and the disgrace of suffering. Grace is God’s medicine of choice for our sinful and suffering world. God calls us to be dispensers of His grace which sustains and heals us in our suffering, which reconciles and guides us in our sin, and which moves us toward sanctification in Christ. Therefore, in life and ministry we must be dispensers of grace.

The Life of the Soul through the Lens of the Scriptures

These seven biblical categories are essential for seeing the life of the soul through the lens of the Scriptures. The biblical meta-narrative is absolutely vital because these relevant biblical categories address life’s seven ultimate questions that every honest person asks.

Rather than being some Greco-Roman invention based upon some contrived Platonic and imperialistic concepts, the biblical CCFRC Narrative offers God’s authoritative wisdom for how we minister to one another for His glory. Omit these and we have no “practical theology,” no “pastoral theology.” That’s what we lose if we accept Brian’s straw man attack on the historic CFR Narrative.

The Rest of the Story

In our next post, we’ll respond to Brian’s second question, the authority question: How should the Bible be understood? We’ll ask that question through the lens of biblical counseling and spiritual formation.

Join the Conversation

What is the Bible’s meta-narrative and what difference does it make in real life?

A Conversation about Brian McLaren’s A New Kind of Christianity

A Biblical Counseling Response to Brian McLaren

Welcome: You’re reading “Part 2” of my blog series responding to Brian McLaren’s book A New Kind of Christianity (visit here for Part 1). Many have engaged Brian’s thinking by focusing on a systematic theology response (visit here to see a boatload of links). My focus is on “pastoral theology” or “practical theology.” As a pastor, counselor, and professor who equips the church for biblical counseling and spiritual formation, I’m accepting Brian’s invitation to interact about the implications of his views for the everyday life of one-another Christianity—“the personal ministry of the Word.”

What’s Biblical Counseling Got to Do with It?

Brian talks about his quest throughout A New Kind of Christianity. I’ve been on a quest also. I’ve spent the past quarter-century developing a theology of the spiritual life. As a pastor, professional counselor, and seminary professor, I’ve relentlessly sought to understand how to change lives with Christ’s changeless truth.

In my preaching and teaching ministry, I’ve called it “the pulpit ministry of the Word.” How do we proclaim Christ’s changeless truth for our changing times in order to change lives?

In my one another ministry to people, I’ve called it “the personal ministry of the Word.” How do we engage in spiritual conversations with people using Christ’s changeless truth for our changing times in order to change lives?

I also call this personal ministry of the Word “biblical counseling and spiritual formation.” So that you know what I mean by these terms, I offer my summary definition:

Christ-centered, comprehensive, compassionate, and culturally-informed biblical counseling and spiritual formation depend upon the Holy Spirit to relate God’s inspired truth about people, problems, and solutions to human suffering (through the Christian soul care arts of sustaining and healing) and sin (through the Christian spiritual direction arts of reconciling and guiding) to empower people to exalt and enjoy God and to love others (Matthew 22:35-40) by cultivating conformity to Christ and communion with Christ and the Body of Christ.

People sometimes ask why I would relate and equate biblical counseling and spiritual formation. To me, that’s a no-brainer. The goal, the end game, of biblical counseling is to form us increasingly into the image of Christ—spiritual formation (how we live like Christ). The personal process of helping others in their spiritual formation involves loving relationships that connect the Bible to daily life—biblical counseling (how we care like Christ).

As Adrian Monk would say, “Here’s the thing.” I’m responding to Brian McLaren’s book through the lens of biblical counseling and spiritual formation. For each of his ten questions, I’ll be asking and pondering:

“What difference does our response to this question make for how we care like Christ (biblical counseling) and for how we live like Christ (spiritual formation)?”

Seems like a vital quest and an important question to me. If you agree, then please keep reading.

Biblical Counseling and the Sufficiency of Scripture

A good friend and colleague in ministry asked me an insightful question yesterday. “What is Brian saying that is persuasive to so many? What can we learn?”

I think people are attracted to what Brian is saying because he’s asking honest questions. He’s asking how we relate the words of the Bible written centuries ago from a very different cultural perspective to our changing culture today. He’s also saying that there’s something wrong with the way many people are trying to do this today.

Brian is attempting to understand and “exegete” Scripture, soul, and society. He’s spot on regarding the need to do all three of these.

Unfortunately, in some Evangelical circles, we’ve done great work in exegeting and studying Scripture, but we’ve done lesser work in understanding people and culture. So we end up answering questions no one is asking. We end up listening to God’s story but ignoring or only half listening to the human story of suffering, sin, struggle, and sanctification. We end up giving people Scripture but not our souls, truth apart from relationship, content apart from community.

Into this void steps Brian McLaren.

Sadly, in my opinion, Brian’s exegesis of Scripture is off target. More specifically, I think he lacks confidence in the sufficiency, authority, relevancy, and profundity of God’s Word (strong words, I know—and I’ll engage each of his ten questions in detail to explain why I would make this claim).

So where does this leave people? Either with Scripture or soul/society. They either receive God’s truth unrelated to real life, or they receive human reason related to real life.

This is where biblical counseling and the sufficiency of Scripture comes into play. In true biblical counseling, truth and love kiss. The biblical counselor’s prayer is the Apostle Paul’s prayer: “that our love would abound more and more in knowledge and depth of insight” (Philippians 1:9). The biblical counselor’s model is the Apostle Paul: “I loved you so much that I gave you not only the Scriptures, but my own soul, because you were dear to me” (1 Thessalonians 2:8). The biblical counselor’s method is the Apostle Paul’s method in Acts 17 where Paul studied the Athenian culture, engaged them in culturally-aware spiritual conversations, and shared with them the sufficient, authoritative truth of Scripture.

In my opinion, even some biblical counselors have gotten this wrong over the years. We’ve believed in the sufficiency and the authority of Scripture, but in practice we’ve minimized the relevancy and profundity (profound depth of relational insight) of Scripture. We’ve engaged, at times, in the non-relational giving of simplistic answers, rather than engaging in the intimate sharing of robust spiritual conversations that seek to change lives with Christ’s changeless truth. It’s not enough to believe in the sufficiency of Scripture if we do not equally believe in the relevancy of Scripture. It’s not enough to believe in the authority of Scripture, if we do not equally believe in the profundity of Scripture. (I think this is equally true in the pulpit ministry of the Word, but that’s a conversation for another blog series.)

Again, into this void steps Brian McLaren.

His answer, as he steps in, as I see it, is to offer people changing truth for changing times. Re-read that sentence. Let it sink in.

The biblical counseling and sufficiency of Scripture answer is to offer changeless truth for changing time. Throughout this blog series, I’ll respond to Brian’s ten questions and I’ll compare and contrast his responses to a biblical counseling response.

Spiritual Formation and Progressive Sanctification

Brian launches his book by saying that there’s something wrong and something real. Part of the something wrong in Brian’s mind is the fact that the church is out of touch with the culture—we’re not asking the soul/society questions. The something real in Brian’s mind is a new kind of Christianity. Brian wants this Christianity to be a Christ-centered Christianity.

This is where spiritual formation and progressive sanctification come into play. Progressive sanctification is the process by which, over time, through the Word of God, the Spirit of God, and the people of God, we increasingly reflect the inner life of the Son of God and we increasingly impact our society for Christ.

In Brian’s mind, too much so-called biblical preaching has focused on doctrine apart from life. And, too much so-called biblical ministry (including biblical counseling) has focused on simplistic proclamations and exhortations apart from the mess and muck of real and raw life and apart from a Christ-like concern for society.

To whatever extent these charges are true…we preachers and counselors ought to repent.

If we don’t…then into this void steps Brian McLaren. He steps in saying “we need not a new set of beliefs, but a new way of believing” (p. 18). He’s on a quest for “new ways to live and serve faithfully in the way of Jesus” (p. 18).

Rather than simply criticizing his way of stepping in, we need to step in with true spiritual formation that enters the mess and muck of life with real and raw relating that combines Scripture, soul, and society to relate changeless truth to change lives to be more like Christ and to change our world for Christ.

Brian’s goal—a Christ-centered Christianity with Christ-like Christians—is totally laudable. Throughout this series we’ll probe whether or not Brian’s ten responses to his ten questions get us there.

The Rest of the Story

I know…kinda’ a long introduction. I know…you want to get to the ten questions. It’s coming. But if I’m going to tackle A New Kind of Christianity through the lens of biblical counseling and spiritual formation, then you deserve to know what in the world I mean by those terms and how I intend to relate them to Brian’s book. So, in our next post, we’ll get to Brian’s first question, the narrative question. What is the overarching story line of the Bible? We’ll respond to his response by exploring the Bible’s meta-narrative through the lens of biblical counseling and spiritual formation.

Join the Conversation

How would you answer my friend’s penetrating question: What is Brian saying that is persuasive to so many? What can we learn?”

A Conversation about Brian McLaren’s A New Kind of Christianity

Brian McLaren, I Accept Your Invitation

Welcome: You’re reading “Part 1” of my blog series responding to Brian McLaren’s book A New Kind of Christianity. Many people have engaged Brian’s thinking—most focusing on a systematic theology response (you can visit here to see a boatload of links). I’m thankful for their foundational responses. My focus is on “pastoral theology” or “practical theology.” As a pastor, counselor, and professor who equips the church for biblical counseling and spiritual formation, I’m accepting Brian’s invitation to interact about the implications of his views for the everyday life of one-another Christianity—the “personal ministry of the Word.” My posts will be periodic so I can intelligently, carefully, fairly, and thoroughly engage Brian’s thinking.

Brian’s Invitation

Throughout A New Kind of Christianity Brian invites conversation. He calls it an invitation for discussion not a “debate that creates hate” (p. 17). Using a sports’ analogy, Brian writes about his views, “They are offered as a gentle serve or lob; their primary goal is to start the interplay, to get things rolling, to invite reply” (p. 23). Brian also notes concerning those who may disagree with him that, “We welcome their charitable critique” (p. 25). In summary he says, “This quest must instead work more like a wedding proposal, an invitation. It must be about free conversation, not forced conversion” (p. 27).

To this generic invite, Brian adds a very specific invitation to pastors and counselors. When I read the following words, my ears perked up higher than Mr. Spock from Star Trek.

“This Greco-Roman framing may help explain why Christian pastors and counselors have such a hard time convincing Christians that God actually loves them” (p. 266).

Game On

Until reading that quote, my plan was to let the “theologians” converse with Brian. Of course, theology intimately relates to everyday life, so I should have been willing to join the conversation from the get-go. But when I read that quote, it was “Game on.” Brian had served up his “gentle lob” and I would volley back.

This is why the specific emphasis of my tennis match, er, conversation, with Brian focuses on:

What are the implications of A New Kind of Christianity for “the personal ministry of the Word”—biblical counseling, spiritual formation, pastoral counseling, pastoral care, Christian counseling, one another ministry, soul care, spiritual direction, spiritual friendship, and personal discipleship?

Call it whatever you want. I’ve spent the past quarter-century in the trenches of pastoral ministry comforting grieving parishioners, counseling struggling Christians, equipping lay people, pastors, and professional Christian counselors for “the personal ministry of the Word.”

Brian’s “ten questions” deserve a “pastoral ministry response.” Game on.

A Few Ground Rules

Any good tennis match must have a few ground rules (even in post-modern tennis—sorry, I couldn’t resist!). Any healthy conversation ought to include some communication skills and relational competencies. I’ll “basically” let Brian set those ground rules.

Ground Rule # 1: Q and R (Sorta’)

Brian asks not for Q/A, but for Q/R. Q/A, of course, equals Question and Answer. Brian says he thinks most questions aren’t suited for a simple answer (I’m not sure any questions are suited for a simple answer…). So he prefers Q/R: Question and Response—stimulating, open-ended, conversations starters.

So here’s my intention:

To engage Brian in stimulating Q/R about how his ten questions relate to the personal ministry of the Word (biblical counseling, spiritual formation, pastoral care, small groups, personal discipleship, soul care, spiritual direction, spiritual friendship, one another ministry, etc.).

Now, that said, I will try to do not just what Brian said, but what Brian did. As much as Brian likes to focus on “responses,” his book is filled with his answers to his ten questions. That’s not a critique. It’s an observation. And…it set’s the ground rules fairly so that we’re both playing by the same norms. Yes, I will give my answers. And I’ll give them in the form I often tell my students, “This is my current best attempt to respond to this question.” So…please be charitable when you read not only “responses” from me, but also “answers.” I want to be like Brian.

Ground Rule # 2: “Charitable” (Faithful Are the Wounds of a Friend)

Brian repeatedly asks that people who respond to him do so charitably. I want to do that. In fact, I hope I do it more consistently than it felt like, to me, Brian did it.

I don’t have the time or space in this first post to share the many examples of Brian’s less-than-charitable interactions throughout the book, but I will share a few samplers…to set the ground rules. Brian starts the book by illustrating his innocent speaking engagement being bothered by four people placing leaflets on car windshields talking about Brian as a “known heretic” (p. 1). He responds by asking the rhetorical question, “How did a mild-manner guy like me get into so much trouble” (p. 2)?

Now, now. Is that any way to start a friendly conversation? So…those who disagree or have different responses from Brian are illustrative of heresy hunters. Brian and those with views like him are innocent mild-manner guys. I know, it’s subtle (well, kind of). I know, Brian didn’t say everyone who disagrees is a “heresy hunter.” He didn’t say everyone who agrees with him is a good guy. But… come on… is that really an open-ended invitation to a charitable conversation?

But that’s topped by the page where Brian introduces the first five questions. The illustration now changes from parking lot heresy hunters to evil guards at a concentration camp (p. 31).

And who are these concentration camp guards? They are pastors (who disagree with Brian).

For Brian, the reason others are not on his quest is because they’ve been locked in a closet, cell, or concentration camp by guards (pastors) motivated by a desire to keep people under their control by making them fearful of the real world. These guards (pastors) are like Satan masquerading as an angel of light. “We see our guards not as guards at all, but as pleasant custodians in clerical robes or casual suits. They’ve been to graduate school (seminary) where many of them mastered the techniques of friendly manipulation…” (p. 31, parenthesis added).

Brian, come clean. That’s not a shout out, is it? That’s a bit of an introductory dig. We’ve been dissed, right? Is this really how we want to invite charitable conversation?

So…now…if I “respond” to Brian with any difference of opinion, that puts me in the camp (remember, he said “many of them” not a few) of those manipulative pastors who seek to control their congregations through fear (techniques learned in “graduate school”—where do pastors go for graduate school?—seminary). So I’m in a double-bind because I’ve pastored three churches and I now equip pastors at a seminary.

The examples could go on and on. These are simply two of Brian’s somewhat subtle illustrative introductions. Read the book and you’ll stumble upon a batch of specific less-than-charitable statements about those who disagree with Brian.

They don’t feel like a “gentle lob” in tennis. They come across like the gauntlet being laid down in a jousting match, like an En Garde” in fencing, like a “glove slap” in a duel, or like a Klingon Bat’leth line-up (you have to be a Star Trek fan).

I’m going to try to follow Brian’s ground rules of charitable conversation, but hopefully more as a friendly tennis match than as, “I challenge you to a duel!” Perhaps the imagery from Proverbs fits best, “Faithful are the wounds of a friend” (Proverbs 27:6). Some of Brian’s words are biting, wounding, sarcastic, in-your-face (yep, mild-mannered Brian). I’ll try to take them as faithful wounds from a friend (believing the best about Brian’s intentions). So…when I’m a tad playful, or sarcastic, or telling-it-like-it-is, please allow me the benefit of the doubt, also.

The Rest of the Story

In “Part 2,” I’ll further explain my focus—what I’m calling “the personal ministry of the Word.” In relationship to Brian’s ten questions, I’ll introduce two themes—the sufficiency of Scripture and progressive sanctification—as they relate to “biblical counseling” and “spiritual formation.”

Join the Conversation

What implications do you see for “the personal ministry of the Word” from Brian’s ten questions in A New Kind of Christianity?