Evangelicals
Essentials? Reservations and Reminders
Recently a group of conservative evangelical theologians put together a
self-consciously "evangelical" summary of the Christian faith--a
confessional document that aims to provide a point of unity for evangelicals.
The statement was published under the heading "The Gospel of Jesus Christ:
An Evangelical Celebration" in Christianity
Today (1999, June 14). Since the document offers a window on currents in
evangelical thinking, and since evangelicals are a significant part of American
religious life (and of "mainline" life, since many evangelicals
inhabit mainline denominations), we invited two veteran observers of the
evangelical scene to offer their reflections on the document.
By Roger E. Olson
IN A
TIME of great angst regarding identity, the evangelical theological community
has begun to wrestle as never before with what it means to be
"evangelical." What exactly is the heart and core of the evangelical
witness? What are the boundaries around authentic evangelical confession?
Exactly what is it that one must affirm in order to be considered truly
evangelical?
These
questions are coming to the forefront for several reasons. What some wags have
called the "Graham glue" is losing its binding power. That is, the
powerfully unifying personality of Billy Graham is gradually but noticeably
decreasing in effect. People and institutions that once gladly cooperated in
evangelical endeavors in spite of fairly serious theological, liturgical and
practical differences are beginning to look askance at one another.
Are
dyed-in-the-wool Calvinists really "authentically evangelical"? Can
one be openly and passionately Arminian--and at the same time "fully and
truly evangelical"? Is it possible to be something other than an
inerrantist with regard to scriptural authority and still be evangelical? What
about all those varieties of specialized ministries and styles of worship? Can
charismatics and pietists and Plymouth Brethren and genuflecting Anglicans and
Episcopalians and seeker-oriented megachurches all be counted equally
evangelical? In many people's eyes, the confusing mix of Christian types that
has met under the tent of evangelicalism has been held together for years by
the personality and ministry of Billy Graham. What, if anything, will hold them
together in the future?
That is
the question that theologians have attempted to answer in offering a set of
propositions (a favorite pastime of many evangelical thinkers) as a unifying
expression of what evangelicals all affirm in spite of their myriad
distinctives. The creedlike affirmation was composed by a committee of
theologians that reads like a "Who's Who" of mostly Reformed
evangelical thinkers. A few of the 15 members of the drafting committee are of
the Wesleyan persuasion, but the majority are easily identifiable as leaning
toward the Calvinist side of the spectrum. Published with the statement and the
names of its drafting committee members was a list of 114 members of a
"Confirmed Endorsing Committee" that includes a richly diverse
assortment of evangelical notables from a variety of denominational backgrounds
and theological orientations.
Surely
one purpose of this impressive statement and the effort put into gaining its
wide acceptance is to solidify evangelical theological unity in spite of the
gradual loss of the unifying power of Billy Graham. Another purpose is no doubt
to provide theological stability to the increasingly experience-oriented
evangelical seeker-sensitive churches and parachurch ministries. Even those of
us who were not invited to contribute to or sign this effort to define the
gospel of Jesus Christ applaud the intention and effort of its formulators. We
hesitate even to express our qualms about it because we agree so heartily with
its basic thrust. The need to rally around a strong theological center of
gravity is felt by all who are firmly planted within the evangelical community.
If "evangelical" is compatible with anything and everything, it is
meaningless. Defining the gospel of Jesus Christ that we all proclaim and live
is much more important than precisely defining "scriptural inerrancy"
or formulating a methodology for proper evangelism (as valuable as those
efforts may be). Overall "The Gospel of Jesus Christ" is a
magnificent effort and product.
But the
devil is in the details. A basic principle overlooked by some of the
formulators and signers of the statement is that a propositional statement may
be true and yet not be necessary to the gospel itself. The statement is
extremely wordy and unfortunately includes some doctrinal affirmation and
denials with which one may agree and yet reject as essential components of
"the gospel of Jesus Christ."
PROBLEMS
ARISE mainly in the second half of the statement, which is headed
"Affirmations and Denials" and is composed of 18 dual statements of
the implications of the gospel. Each one begins with something that is affirmed
("We affirm ...") and concludes with something denied or rejected ("We
deny...). One has to wonder why this section is even necessary, especially
since it includes several strong affirmations of forensic images of salvation
as essential to the gospel itself and corresponding rejections of infused
righteousness. Are terms and concepts such as "propitiation,"
"forensic declaration" and "substitutionary satisfaction"
(with reference to Christ's death) really essential to the gospel itself? The
statement concludes with a remark that may indicate that they are: "We see
all these Gospel truths as necessary." It also states that "we deny
that the doctrines of the Gospel can be rejected without harm. Denial of the
Gospel brings spiritual ruin and exposes us to God's judgment."
One
problem with this is that even according to one of the statement's formulators,
Timothy George, dean of Beeson Divinity School
(at Samford University ) and senior theological
adviser to Christianity Today, the
great Anabaptist reformers such as Menno Simons and Balthasar Hubmaier
"did not accept Luther's forensic doctrine of justification by faith
alone" (see George's Theology of the
Reformers). The clear implication of the statement then is that these
Anabaptists were not saved Christians, let alone "evangelicals." I do
not believe that such exclusion is what was intended by all of the statement's
formulators or signers, but it is logically implied by the statement, perhaps
in spite of the good intentions of most of its formulators and signers.
Among
the affirmations and denials appended to the statement one finds that the
gospel itself includes belief that "mental assent to the content of the
Gospel" is necessary for saving faith. A rigorously logical interpretation
of the entire statement--including all the affirmations and denials--would
conclude that one must believe in and mentally affirm forensic justification,
substitutionary satisfaction (of atonement), and exclusion of all unevangelized
persons from any hope of salvation in order to be an evangelical Christian. I
suspect that some of the statement's formulators and signers did not fully
grasp or intend this logical implication. However, they should not be so naive
as to assume that the statement will never be used to exclude or marginalize
many persons who do not use those legal images and concepts or restrict hope of
salvation to those who have opportunity to give mental assent to a set of
propositions.
The
gospel itself should be short and sweet. Theologically correct interpretation
of the gospel may be verbose and complex. This statement confuses the two. It
begins with the former virtue and wanders into the latter. Better to stick with
the economy of words used by Martin Luther himself when he stated: "The
gospel, then, is nothing but the preaching about Christ, Son of God and of
David, true God and man, who by his death and resurrection has overcome for us
the sin, death, and hell of all who believe in him" (Preface to the New Testament, 1546). While Luther allowed for a
lengthier statement of the gospel, he also affirmed this minimal one as
adequate. Theology is one thing; the gospel is another. It would be best to
keep the latter short and simple enough to be easily memorized.
By Gabriel Fackre
THE
ATTENTION to theological basics by evangelicals is welcome. Popular evangelical
preoccupation with the therapeutic, seduction by the sensational and accession
to cultural fads have imperiled evangelicalism's theological identity--as has
been noted by many of its own internal critics. And evangelicals' absorption in
culture-war issues has led them yet further from focus on first principles.
Like parallel attempts to return to the fundaments in current ecumenism, and
also in the developing "center" movements in the mainline churches,
"The Gospel of Jesus Christ" echoes the 1934 call of Germany's Synod of
Barmen to resist cultural captivity.
Stiffening
the spine for that resistance is the premise that "Jesus Christ, as
attested for us in Holy Scripture, is the one Word of God which we have to
hear... trust and obey in life and in death" (Barmen). In a culture
suffused with popular and academic relativisms, "The Gospel of Jesus
Christ" declares the "scandal of particularity"--christological,
trinitarian and biblical.
A
centerpiece of recent ecumenical agreements is justification. That we are saved
by Christ alone, through grace alone as received by faith alone--with due
regard for varying interpretations and accents--has been a remarkable common
affirmation. "The Gospel of Jesus Christ" strikes these same notes,
doing so with its own characteristic evangelical emphases on personal
appropriation, sanctification and a substitutionary view of the atonement.
While grounded in scripture, its interpretation of the gospel also takes
account of the classical tradition, an acknowledgment of the importance in biblical
interpretation of "the patristic rule of faith, the historic creeds, the
Reformation confessions"--symbols not always associated with
evangelicalism.
Along
with affirming commonalities, an ecumenical sensibility must also be ready to
receive admonitions from other charisms in the body of Christ (1 Cor. 12-13).
Specifically,
ecumenical Christianity has something to learn from the evangelical accents on
the personal and the penal found in this statement. Not so long ago, H. Richard
Niebuhr reminded his own mainline constituency of its flirtation with "a
God without wrath who brings humans without sin into a kingdom without judgment
through a Christ without a cross." Evangelical emphasis on the cross as
the vicarious suffering that receives the judgment on sin of the holy God is a
word that needs to be heard by today's adherents of "sloppy agape."
Mainline church members might also note that evangelical piety is far more
christocentric than the exotic spiritualities making inroads into too many of
their own congregations.
But
ecumenicals have admonitions for evangelicals as well. The accent on the penal
and personal so dominates the text that other classical Christian teachings are
muted or missing. Perhaps that is why none of the five orthodox "new
theologians" touted by Christianity Today (in its February 8 issue) appear
as drafters or initial signers of the document.
"Jesus
paid our penalty in our place on his cross, satisfying the retributive demands
of divine justice ... [a] mighty substitutionary transaction ...." While
passing allusion is also made to other aspects of Christ's work, the penal view
pervades the document. However, the classical atonement teaching on "the
threefold office," while putting the priestly work of Christ on Calvary at its center, joins it to his prophetic and
royal ministries. The threefold office, which is a refrain in ecumenical
theology (though not a consensus), with acknowledged debt to Calvin's
formulation, makes a place for the prophetic life and teachings of Jesus and his
royal victory over death and the demonic as integral to the work of
reconciliation.
The
absence of a full-orbed understanding of the atonement affects ethics. The
challenge of Jesus to the political, social and economic powers and
principalities, and the confidence in resisting them based on a resurrection
faith, appear nowhere in this declaration. More's the pity, for some of its
signatories are known for their faithful witness to that evangelical essential.
Also
troubling in this too-simplistic substitutionary view is the missing New
Testament premise of the work of Calvary :
"In Christ, God was reconciling the world..." (2 Cor. 5:19). The
atonement presupposes the incarnation. It was God, "in Christ," who
suffered for our sins. The divine and human natures cannot be severed, nor the
Father and Son divided. Moreover, the juxtaposition of Jesus to
God--"Jesus... satisfying... divine justice"--invites the standard
complaints against the teaching of vicarious atonement (most recently the
"child abuse" theory) that fail to see on Golgotha the trinitarian
being and act of the "crucified God." Ecumenical theology insists on
a multidimensional understanding of the at-one-ment of God and our fallen
world, effected in Galilee, at Calvary and on
Easter morning.
THE SAME
CONCERN for catholicity must admonish the evangelical preoccupation with
personal soteriology. "All who... experience reconciliation... enjoy
access to the Father with all the peace and joy that this brings .... At death
Christ takes the believer to himself (Phil 1:21) for unimaginable joy... [yet]
believers enjoy salvation now." The subjectivities of individual salvation
come center stage in this passage. Yes, reconciliation includes our personal
destiny and the present "experience" of it. But the redemption of the
world has vast corporate and cosmic dimensions. The biblical story is about the
arrival of a new heaven and a new earth, swords beaten into plowshares, the
coming of a new realm as well as the salvation of our souls. Further,
scripture's turning of the eye of faith to the glory of God and away from our
fallen self-absorptions should make us wary of a return ever and again to our
"experience," our "peace, love and joy," our
"born-again" credentials. And again, the stress on subjectivity makes
little or no room for the sacramental objectivities, the baptismal and
eucharistic means of grace that are surely essentials of Christian unity.
Regarding
personal salvation, ecumenical theology these days strives to affirm the
particularity of saving faith, but does it in the context of raised awareness
of religious pluralism. There is an imperial ring when evangelicals say,
"We deny that anyone is saved in any other way than by Jesus Christ and
his Gospel. The Bible offers no sign that sincere worshipers of other religions
will be saved without personal faith in Jesus Christ." This imperial tone
does not take into account the current exegesis of Romans 9-11 and its
antisupersessionist import, the retrieval of patristic and petrine (1 Peter 3
and 4) themes of Christ's postmortem preaching to the unreached, Barth's stress
on the divine freedom in matters of ultimate salvation and evangelicalism's own
internal debate on the question (see What About Those Who Have Never Heard?,
edited by John Sanders, [InterVarsity, 1995]).
Soteriology
and eschatology set the direction for both ethics and piety. On ethics: If the
salvation God has enacted in Christ, and will finally complete in and with him
at the End, includes Isaiah's wolf and lamb laying together, Revelation's
flowering fields and the New Jerusalem, then there will by a partner ethics
that seeks passionately to set up signs to that Finale here and now in response
to the ecological and political mandates of the day. On piety: If the personal
becomes all-consuming, then evangelical worship, prayer and hymnody will dwell
on "my story" instead of God's story, and succumb to the very
anthropocentrism it seeks to resist.
A few
concluding comments and questions to the drafters and signers of "The
Gospel of Christ":
- References to the
authority of scripture are carefully stated, and are interesting for what
they do not say as well as what they do. No mention is made of
"inerrancy," a litmus test associated with some of the
declaration's well-known signatories. "Infallible Scriptures"
and "written word" are expressions capable of varied
interpretations, not the least by the "infallibilist" school of
evangelicals, which holds scripture to be trustworthy in faith and morals
but not inerrant in science and history.
- Are the subscribers to
this statement sure they want to make as a criterion of personal salvation
espousal of a theological proposition about the "humanity of Christ,
his incarnation, or his sinlessness"? There is a difference between
maintaining doctrines such as these as essential to Christian faith and
requiring an "A" in systematics of someone otherwise justified
by grace alone and faith alone.
- The several references
to Peter Meiderlin's formulation "In essentials unity, in
nonessentials liberty, in all things charity" are commendable. This
formula for a "generous orthodoxy" that appeared during the
Thirty Years War remains relevant in the midst of our own theological
tribalisms. When this document falls here and there into a warlike "fortress
mentality" in regard to other believers, it needs to remember its own
commitment to "in all things charity."
- In that same vein,
where the document edges toward a call to circle the evangelical wagons,
it forecloses the possibility of alliances with those of us who care
deeply about "ecumenical essentials," ones that converge at
critical junctures with "evangelical essentials." Charity would
suggest some recognition of the history of pioneering 20th-century
ecumenical conversation (Lutheran-Reformed and Protestant-Catholic), and
even consensus, on justification by faith not dissimilar to statements in
"The Gospel of Jesus Christ."
One
learning from the long ecumenical struggle with key doctrines is the place of
mutuality. This is no surprise when we remember the coinherence of the persons
of the Trinity. To get the fullest grasp of a Christian distinctive, we need
the the wisdom of the whole body of Christ. Paradoxically, the unities,
therefore, are a condition as well as a goal of the declared essentials. But
the price of that kind of unity is readiness for "mutual admonition":
"The eye cannot say to the hand, `I have no need of you'" (1 Cor.
12:21).
That
means that an ecumenical ear must be opened to hear an evangelical admonition
not to weaken the particularity of Christian confession or ignore the personal
and penal dimensions of Christ's work. And likewise an ecumenical admonition
for evangelical drafters is not to construe their reading of particularity, the
personal and the penal as the fullness of biblical faith. Such might be said
with a little Pauline editing of the wise words of Meiderlin: "In
essentials unity, in charisms diversity, in all things charity."
Roger E. Olson has joined
the faculty of Truett Theological Seminary at Baylor University in Waco, Texas .
Gabriel Fackre is author,
with Michael Root, of a volume on ecumenical theology, Affirmations and
Admonitions, and editor of the recent Judgment
Day at the White House, both published by
Eerdmans.
Source: The Christian Century, August 25, 1999.
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