Recently, the author Brian McLaren was a guest on Rachel Held Evans blog site for a question and answer session. Right off the bat he was hit with a very hard-hitting question, and I was really struck by the depth of the question, and the honesty of McLaren’s response. Below is only the first third(ish) of his answer. You can find the rest of it, along with more of the session, on Rachel’s site (here). I’d love to get some of your thoughts and comments.
Here’s just the first question:
I want to ask him about an idea I’ve seen recently via a friend [Ryan Bell of the “Year Without God” project] who used to be a progressive Adventist pastor, but is now exploring atheism. Recently he posted that he thinks progressive Christianity is just a slower way to admit that there isn’t a God. It got a huge amount of response from others who agreed and said that had been their path to atheism. I guess that’s my question, and I’m sure he’s thought of this. How would he respond to that idea that progressive Christianity is just a slower path to non-theism altogether?
Daneen, get ready for a super-long answer. I couldn’t be briefer because this question is so big, important, and timely.
I think it’s worthwhile to note that when the early Christians favored God as revealed in Christ over the Roman pantheon, they were called atheists. The only gods that counted were the Roman gods, so anyone who didn’t believe in those gods was an atheist. Similarly, at the time of the Reformation, I can imagine Roman Catholics saying that Protestantism was a first step toward atheism … and then when Protestant intellectuals like David Hume and others more or less embraced atheism, Catholic warnings must have seemed prescient.
Both of these examples suggest that atheism often means “disbelief in the God of the establishment,” since those in power typically define the God who is supposed to be believed in. Every new conception of God necessarily requires doubting or rejecting the prevailing conception of God. So you could say that theism only evolves through atheism. I think there’s a kind of yin-yang between the two.
To put it starkly, Jesus must disbelieve in the God who loves our friends and hates our enemies in order to envision a God who manifests a compassionate perfection toward “the just and the unjust” as he does in the Sermon on the Mount.
Rachel’s first book and this remarkable blogspace she has created are surfacing what my work is also surfacing: there are lots of people who are losing faith in the gods of the establishments (of which there are many). For many, the process is like peeling an onion. First they lose faith in the 6-day creationist god, then in the bible-dictation god, then in the male-supremacy god, then in the european-supremacy/western-civilization/colonialist god, then in the anti-gay god, then in the pro-war god, then in the American-exceptionalism/manifest-destiny god, then in the anti-palestinian god, then in the controller-of-everything-that-happens god, then in the design-engineer god, then in the penal-substitutionary-atonement god, and so on. Of course the detail and order of events may vary, but eventually, every layer of the onion is peeled away and one is left with nothing … but maybe some tears.
The fear of being left with nothing leaves many people desperately afraid to question anything, which might be a good definition of fundamentalism. You mentioned Ryan Bell, whom I know and like a lot. I haven’t followed Ryan Bell’s blog as closely as I wish I could, but I check in when I can and I was impressed by this remark he made in passing recently: “For Christians, generally speaking, faith is the virtue that makes them impervious to new evidence.” I think that’s an accurate – and tragic – statement, generally speaking. But I especially agreed with what Ryan said next: “But none of us have anything to fear from the truth. And even when fear is an appropriate response, I would rather confront a fearful truth than be comforted by a lie.”
The establishment understandings of God are indeed under assault, and open-minded believers are forced to grapple with “new evidence” of unprecedented magnitude, as the recent photograph from the Hubble telescope made amazingly clear.
To believe in God as creator of a cosmos of billions of galaxies that have developed over 13.82 (or whatever) billion years requires disbelieving the God who was creator of one world in the center of one crystalline sphere that was made 6-10,000 years ago.
And of course, it’s not just cosmology. Neurobiology … anthropology … psychology … sociology … history … semiotics … nearly every field challenges the conventional packages of concepts that are associated with the word God, whoever is speaking it.
(The Answer continues on…You can find the complete transcript here)