The cat is...yahhhh...out of the bag
The above is a quote from Cozmo Kramer. But it equally applies to the latest work of Brian McLaren: "The Secret Message of Jesus" (Word Publishing, 2006).
Introduction
McLaren, founding pastor of Cedar Ridge Community Church and leading spokesman for the Emergent Church movement, aims in his newest release to examine Jesus in a political/historical context for three types of readers: those interested in spirituality but not religion; those who have read and enjoyed his books before; those who have read and disliked his books before. He takes a narrative approach in moving from work on Jesus' historical context to Jesus' message itself to our current context.
Description
McLaren says that Jesus emerged to provide a new religio-political way, different and slightly similar to all the other options of his day. Unlike the Essenes, he did not advocate withdrawal; unlike the Zealots he did not advocate violence; unlike the Sadducees he did not play to the local authorities; unlike the Pharisees he did not think purity and piety would force God's kingdom. His message is revolutionary, but not revolutionary in any way close to the other options. His is a new way of life. This message spreads secretly and meaningfully in parables and miracles. He enacts his message by being with the lowest and weakest.
Finally he explores the implications for today's church. How does the church currently live out the Kingdom of God which Jesus preached? He suggests a new rendering rather than Kingdom of God. He suggests Revolution, Party, Dance, Network, Mission, and Dream of God. Ultimately, however, McLaren is not concerned simply with new language, but new lives. In the end, the Kingdom should embody all of the above!
Evaluation
McLaren's work is largely the result of a boon of what could be called 'political theology.' His influence from the New Perspective on Paul is readily seen as is his passion for spiritual formation and discipleship. McLaren simply and accurately gives the context for Jesus among the Essenes, Sadducees, Zealots, and Pharisees. He concisely introduces the reader to Jesus' context and exactly how his words would have sounded on the ears of his contemporaries.
McLaren's best work is in section two where he examines Jesus' use of parables, miracles, and the way in which the Gospel spread. His clever rendering of the Messianic secret into a subtle and subversive plan and method of Jesus is intriguing. Those who engage in the message of Jesus, which does come out in the open at the proper time, he calls "secret agents." These he finds and highlights in our current world.
Regarding how one moves into this gospel--how one "gets saved" some could say, is that you don't have a new status, like being in a club. Rather, you move into a "new practice, like a doctor entering the practice of medicine..." (111). Some may find his rendering of one's entrance into this new community to be Pelagian. Ultimately, however, his issue is not "earning salvation" but growing into the likeness of Christ. Such a message of transformation, if interpreted correctly, ought to be well received among Wesleyans and Methodists and those of similar history. One neither stores up actions for God's favour, but participates in God's favour (God's Kingdom!) by the power of his Spirit and is thereby transformed by God.
McLaren's weakest work, however, comes in Appendix One (perhaps it's why it is an appendix). Here he deals with the Prayer of the Kingdom. At times he correctly urges a new read; at others his work feels forced. But this is only a minor criticism.
I was impressed by McLaren's ability to steer clear of cheap shots against of current political situations. Where he does engage, he engages seriously and thoughtfully; where he does not, he does not. What McLaren has done is present the kingdom and lead to implications of the gospel to be worked out in different communities.
Assessment
If McLaren wants to put one book in the hands of the average reader and have them understand his context and background, then he will not always succeed. For some a "spiritual Jesus" is too firmly entrenched in their minds and McLaren's work will likely (incorrectly and ironically) be deemed "liberal." (Incorrect because he believes in a flesh and blood resurrection; ironic because a spiritual Jesus is much more palatable to the Modern mind than a political Jesus who should have kept his religion and politics separate!) However, McLaren's work is a great starting point for those interested in gaining the theology of the Emergent Church as well as those interested in the influence of political theology.
McLaren's work is sure to be read widely by Emergents, but much less among non-Emergents. However, the wide marketing campaign in which its publisher, Word, has engaged may lead to a wider readership among younger Evangelicals and disillusioned mainliners.
Introduction
McLaren, founding pastor of Cedar Ridge Community Church and leading spokesman for the Emergent Church movement, aims in his newest release to examine Jesus in a political/historical context for three types of readers: those interested in spirituality but not religion; those who have read and enjoyed his books before; those who have read and disliked his books before. He takes a narrative approach in moving from work on Jesus' historical context to Jesus' message itself to our current context.
Description
McLaren says that Jesus emerged to provide a new religio-political way, different and slightly similar to all the other options of his day. Unlike the Essenes, he did not advocate withdrawal; unlike the Zealots he did not advocate violence; unlike the Sadducees he did not play to the local authorities; unlike the Pharisees he did not think purity and piety would force God's kingdom. His message is revolutionary, but not revolutionary in any way close to the other options. His is a new way of life. This message spreads secretly and meaningfully in parables and miracles. He enacts his message by being with the lowest and weakest.
Finally he explores the implications for today's church. How does the church currently live out the Kingdom of God which Jesus preached? He suggests a new rendering rather than Kingdom of God. He suggests Revolution, Party, Dance, Network, Mission, and Dream of God. Ultimately, however, McLaren is not concerned simply with new language, but new lives. In the end, the Kingdom should embody all of the above!
Evaluation
McLaren's work is largely the result of a boon of what could be called 'political theology.' His influence from the New Perspective on Paul is readily seen as is his passion for spiritual formation and discipleship. McLaren simply and accurately gives the context for Jesus among the Essenes, Sadducees, Zealots, and Pharisees. He concisely introduces the reader to Jesus' context and exactly how his words would have sounded on the ears of his contemporaries.
McLaren's best work is in section two where he examines Jesus' use of parables, miracles, and the way in which the Gospel spread. His clever rendering of the Messianic secret into a subtle and subversive plan and method of Jesus is intriguing. Those who engage in the message of Jesus, which does come out in the open at the proper time, he calls "secret agents." These he finds and highlights in our current world.
Regarding how one moves into this gospel--how one "gets saved" some could say, is that you don't have a new status, like being in a club. Rather, you move into a "new practice, like a doctor entering the practice of medicine..." (111). Some may find his rendering of one's entrance into this new community to be Pelagian. Ultimately, however, his issue is not "earning salvation" but growing into the likeness of Christ. Such a message of transformation, if interpreted correctly, ought to be well received among Wesleyans and Methodists and those of similar history. One neither stores up actions for God's favour, but participates in God's favour (God's Kingdom!) by the power of his Spirit and is thereby transformed by God.
McLaren's weakest work, however, comes in Appendix One (perhaps it's why it is an appendix). Here he deals with the Prayer of the Kingdom. At times he correctly urges a new read; at others his work feels forced. But this is only a minor criticism.
I was impressed by McLaren's ability to steer clear of cheap shots against of current political situations. Where he does engage, he engages seriously and thoughtfully; where he does not, he does not. What McLaren has done is present the kingdom and lead to implications of the gospel to be worked out in different communities.
Assessment
If McLaren wants to put one book in the hands of the average reader and have them understand his context and background, then he will not always succeed. For some a "spiritual Jesus" is too firmly entrenched in their minds and McLaren's work will likely (incorrectly and ironically) be deemed "liberal." (Incorrect because he believes in a flesh and blood resurrection; ironic because a spiritual Jesus is much more palatable to the Modern mind than a political Jesus who should have kept his religion and politics separate!) However, McLaren's work is a great starting point for those interested in gaining the theology of the Emergent Church as well as those interested in the influence of political theology.
McLaren's work is sure to be read widely by Emergents, but much less among non-Emergents. However, the wide marketing campaign in which its publisher, Word, has engaged may lead to a wider readership among younger Evangelicals and disillusioned mainliners.
posted by Aaron Perry at
11:39 AM
7 Comments:
Thanks for the review AP. I am just now reading "A new Kind of Christian". A year or so ago, I heard people discussing the book and found it interesting but not worth really looking into. My reading now is a bit different, I am ready to really think about some of his ideas.
I saw the book you reviewed and put it on my amazon wish list.
I remember that ever fateful day when Prof. McMillen introduced me to N.T. Wright in 1 Peter class. I knew so little yet was intrigued. I bought the three big ones of his, not really understanding what they were about or even what type of book they were. Now to see that some of his work is at the center of a lot of ecclesiology, Christology etc. We have discussed his thoughts in every class so far at ATS.
hey joe, wright's work is helpful. it's popular because it's quite readable. have you read the New Testament and the People of God series yet? i'm anxiously awaiting the book on Paul to hear how he deals with the second coming...
Glad to hear you like the book (i think you like it :))....and a good take on McLaren's heart and purpose.
just sad that some cannot get past themselves to see another perspective. Very sad.
I have the NTPG, The Ressurection of the Son of God, and the Victory of God. I have read straight through half of the first one and then select chapters of the other two. They have come in handy for some of my class responses. I hope to sit down some time in my life and plow through them.
I did my exegesis paper last semester on Rom 3:21-31. I was expecting to focus on biblical interpretation and found my self in the middle of a theological debate,that is over the new perspective on Paul. Wright showed up again and had, what I found to be good things to say. I am still in over my head a bit but as these ideas and concepts keep popping up, I find I am feeling more oriented.
hey joe, i'd love reading your paper. email it to true_scribes at hotmail dot com. i should have written Christian Origins and the Question of God series... and a few days ago i wrote O Mea Culpa instead of O Felix Culpa! i'm slowing down, i guess.
jason, i did like the book...just to clarify, but i wasn't blown away by it, nor was i compelled to read McLaren's other stuff.
"Regarding how one moves into this gospel--how one 'gets saved' some could say, is that you don't have a new status, like being in a club. Rather, you move into a 'new practice, like a doctor entering the practice of medicine...' (111)." But why does it have to be either/or? Why not both/and?
i do not want to answer for mclaren, nor does he address the issue in the book from what i remember, so what follows is my own thought.
if salvation is wholistic, then i'm not sure what good being a member of a club would do if the point is becoming like the club members. i am not sure what good it would do me to be considered a farmer if i don't/can't farm. now, transformation is temporal and God surely sees the heart's intent and the inner transformation. so, it's not that one needs a certain amount of transformation before being saved. transformation is salvation itself and God will continue to do that work until the day of Christ Jesus when we shall all be changed.
so, when you ask whether or not it can be a both/and, on the one hand i think, "sure," but on the other i have to go on to see what good it does.
let me say it in terms of Wesleyan language of initial sanctification where upon conversion one is *both* justified and regenerated. couple this with a two time form of justification (those who will be shown in the right in the future are in the right presently) and transformation/reckoning are pretty closely connected. so, is it a both/and? yes...and always/only a both/and. using mclaren's analogy, one is only a doctor inasmuch as they practice medicine, but slightest practice (and intention?) of medicine makes one a doctor.
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