Has Christianity outlived its usefulness, or more to the point, is Christianity at all relevant any more in a post-modern world? Coming from an American evangelical background and graduating from an evangelical seminary, I could never have imagined I would even think these questions, let alone say them out loud. Traditional conservative Western forms of Christianity value conformity and certainty above doubt, which is seen as a lack of faith. Cognitive dissonance is to avoided at all costs. But what has been sacrificed on the altar of certainty is honesty and in the end, truth itself.
If you have followed my blog you know that the last half dozen years of my life have been a spiritual journey marked by a gradual deconstruction of what I had been taught about God, the church, the Kingdom of God and my place within the framework of a religion called Christianity. The seeds of my discontent actually go back much further, to my time in Bible School (Vanguard University, So. California) and deepening at Fuller Seminary, Pasadena California. Coming into contact with others holding more diverse views on what it means to be a follower of Jesus, a follower of the Way, creates all sorts of dissonance and raises questions about the status quo one was raised in.
I think, what we have seen in the last couple hundred years is the unraveling of Christendom: the marriage of church and state, which began with Emperor Constantine in the early 4th century. By the end of the 19th century Christendom was dead in Europe replaced largely by secularism. The late 19th century in America saw a last attempt at reviving a Christianity that was in full cardiac arrest. The paddles of fundamentalism were applied to the heart of a church that was clogged with racism, nationalism and white exceptionalism. The trouble was and still is, the rest of the world has moved on, not caring whether the patient live or dies.
Like the writing on the wall seen by Belshazzar in the book of Daniel, the world has observed the church in action and found it wanting. The incongruity of a church that seeks to control other’s sexual desires and actions yet is plagued by sexual scandal itself, that has replaced spirituality and unconditional love with doctrinal certitude and litmus tests for inclusion, is now seen as the judgmental, bigoted and unloving organization that it really is.
This is not, on my part, a chastisement of individuals within the church, many who are wonderful people, but of the institutionalization of spirituality, the attempt to contain and control people in the name of religion. In her book, “Christianity After Religion,” Diana Butler Bass describes our post modern age as one of a spiritual quest, an awakening of spirituality. Less religious, in many ways, yes, but not necessarily less spiritual. For Bass and in others like Harvey Cox, what the world is experiencing is a new “spiritual awakening,” often devoid of historical religious trappings or taking a radical reinterpretation of what was past held to be immutable.
One of the major hurdles Christianity needs to overcome is its tribal nature. Religions sprung up as tribal deities were invoked as guardians, providers and for the fertility of crops and procreation. The Hebrew Scriptures are a good example of this phenomena. As such, tribal gods competed with each other and religions clashed, often violently. As tribes grew and became city states and eventually nations, the tribal spirit of competition and violence traveled along, largely unchanged. Religion was exclusionary by nature and was linked to “belonging” to a particular tribe or nation. Religion and state partnered in controlling the citizenry, enforcing religious laws. There often was no distinction between the secular and the religious.
Perhaps all of life is to be understood spiritually, and nothing, if done with understanding, is purely secular. But if all is spiritual then what do we make of the tribal competition of the world’s religions? What do we do with the almost immediate schisms that plagued Protestantism following the nailing of the 95 Thesis? Are we as spiritual beings, reflectors of God’s image to continue dividing ourselves into groups that have a “corner” on spiritual “truth?” Is spirituality to be defined by having that corner on religious doctrine?
And this leads into the second of what I believe to be a major shortcoming of the Church: the replacement of an encounter with the Divine with “knowing and defending the right views.” The Bible, for example, becomes a battleground, a bastion of facts and rules to be believed in, or your faith is in question. Without going down the rabbit hole of inerrancy that conservatives created a century and a half ago to combat liberalism, I will say that this particular theological framework, designed to take all the guessing out of Christianity, has pretty much nailed the lid of the coffin down on conservative evangelicalism. By forcing allegiance to this boondoggle of a belief system, severe damage has been done to the Christian faith in the West. Worse yet, it has engaged theologians in a worthless task of defending it instead of working on what manifesting the love of Christ in the world should actually look like.
The authoritarianism that comes from a literalist understanding of scripture, as I have pointed out in past posts, denies any meaningful reform within the conservative church, and puts it at odds with any progressive advancement or understanding in a postmodern society. Rather than a source of wisdom or a tome of spiritual truths, the Bible becomes a book (singular) of “facts.” Those “facts” are then marshaled to support the belief that Iron Age concepts of family life, governance and spirituality were meant to be adhered to today. This is why conservative churches practice subservience of women, why men try to control women’s bodies, why those churches obsess over sexual practices, have purity balls, support nationalism (racism in disguise) and abhor sexually non-binary people.
Finally, fundamentalism in Christianity, mirrors a broader movement of fundamentalism worldwide, both secular and religious. As progressivism gains more steam, the backlash has been immediate, and in places, severe. While evangelicalism declines in progressive societies like Europe, Canada and the US, it grows in Third World countries where totalitarian or fascist regimes give it sustenance. The recent resurgence in the US of a fearful, largely White conservative religious/political voting block represents one such example of the conservative backlash among modernist evangelicals trying to stem the tide of progressive reforms. It reflects the ancient belief that, like the Tower of Babel, races, peoples and nations are to be kept separate, humanity is not one, my nation is better than your nation, my race superior to your race. In short, it is an attempt to divide rather than unite. Because this is counter to the Kingdom of God preached by Jesus and because it is creates an unhealthy society, Christianity, as a religion, must ultimately fail for the good of humanity. A church that actually follows Jesus must rise instead. Will it?
Christianity After Religion, Diana Butler Bass
The Future of Faith, Harvey Cox
Post-Christendom, Stuart Murray
Jesus Untangled, Keith Giles
Reformed and Always Reforming, Roger E. Olson