Before my friend Greg “left the building” – that is the Christian faith – we had some compelling discussions about “personhood” and faith. Interestingly we still have some of those conversations but recognizably different. Though we referenced different branches on the Christian tree, it was not long before we both relayed how it seemed the particular theologies we grew out of found the practice of the faith almost secondary to belief – read, ascent.
Too often our conversations trailed to shock turned numbness as we heard of habits and practices that did not comport with what we knew of Jesus in the Scriptures. The actions that got our attention were less about one’s personal sensibilities offered under the banner of Christian morality and more to the manner others considered “sinners” were treated. What troubled us most is that while Jesus engaged people who seemed in great need of his love and care despite the intolerance of the religious people of his day among many today Jesus’ habits seemed not simply a distant practice but something of the opposite occurred. Total separation was applauded and judgment hoped for.
How the Church treats the new lepers became a chief concern. We talked about an embodied faith. That is a way of living the life of Jesus in real time not just in our cerebral chambers.
Reading Philip Clayton’s Transforming Christian Theology: For Church and Society may not have given Greg pause before leaving the building, but when I read Clayton assert, “Genuine theologies are embodied; they have implications for life” I knew my friend could applaud that from without or within the Christian Tradition.
It may seem unfair to connect personal conversations with a book review, but it seems to me Clayton proposes a way of God-talk that does more than stimulate thought but calls to action in the way of Jesus. I am only becoming aware of “progressive theology.” Some from my tribe will call it warmed over liberalism. Others from the liberal wing will consider Clayton something of a closet evangelical. Longing for a robust capturing of the middle for his understanding of missional theology, Clayton’s vision centers on Jesus rather than the sometimes offered spiraling consciousness away from any need for Jesus.
Last month I enjoyed meeting Philip and found him a passionate activist. That is, he really wants his life to matter for the reign of God in the name of Jesus in the world in which he finds himself. If Scot McKnight can recommend Philip’s book as something of must read, that should provoke those spooked by mis-perceptions about a Jesus-less theology for progressives. Listening to voices outside of our sphere is helpful. It keeps us from living in something of an echo-chamber. See if Philip’s book does not prompt you to consider the ways theology should be embodied in much the same way, though from a different framework, as Dallas Willard, ironically another philosophy professor.
This review was not solicited. It is the result of the author’s own purchase and a reading of the entire text.
I still applaud it, and I believed it before I left the camp because I’d read enough Yoder, Hauerwas, and McClendon to understand embodiment as essential to an ethic of regeneration, what Yoder called the ethic of the kingdom of God.
Greg,
Thanks for commenting on the post. I suspected I could have been more assertive of your position but thought it best to neither assume nor presume. The way some engage you on your site often demonstrates the failed ethic to which we often have shared conversations about. In or out, glad for our friendship.
Todd, you’re a perceptive reader, and I value your reflections and responses. I followed your link to Scot McKnight’s article and read the 18 responses that people have left. This frustration with exclusivist and judgmental Christianity is so pervasive now on the web that one can’t miss it.
Brian McLaren and I are helping to launch a Just Faith movement that seeks to reclaim the Christianity that has been obscured. We’re organizing an opening meeting this Sept. 8-9 in Raleigh, NC with the title, “Big Tent Christianity: Being and Becoming the Church” (see TransformingTheology.org). There’s so much that we CAN do to support a powerful, embodied Christian life — I can’t help but be optimistic.
— Philip Clayton
Philip,
Honored that you would take the time to stop over and comment.
What I find is there is a great deal of rhetoric about the centrality of Jesus but lines are drawn at other points along the journey of faith creating such a divisive atmosphere wherein we fear learning and listening to anyone/any Christian tradition outside our own. In many ways there seem to be parallel projects (to the vision your have) offered by John Franke and Merold Westphal in their respective books on Christian pluralism.
I am interested to see where these things go. I recall Tripp mentioning the meeting in Raleigh. I am also optimistic an embodied Christian life will bring to bear the realities of the reign/Kingdom of God in our own world today.
From my understanding of who Jesus was and his teachings, it seems to me that one of Jesus’ biggest gripes with the religious establishment of His day was that this group seemed to be putting up barriers for people to connect with God instead of creating paths for people to connect with God. I see that same type of “obstruction” happening today, from: “this is the correct way to connect with God.”, to: “this is the correct place to connect with God.”, to: “this is who you need to be before you can connect with God.”
It seems like the church does a better job of creating barriers than it does paths. I am always hopeful, and when I read posts and hear of events that are trying to find ways to create paths then I am also encouraged.
Bruce,
I trust you and the family are doing well.
Creating paths to Jesus ought to be our work. For many, like the Scriptures note, Jesus is the rock in their path. And, as you note, we need not create more.