4 posts tagged “theology”
In The( Magic) Kingdom of God, Michael Budde describes the transformation of capitalism in the nineteenth and twentieth centuries. Facing diminishing returns from mass-market production, capitalism shifted to new strategies to sustain the cycle of production and consumption. The primary strategy was the development of the niche market.
H.J. Heinz Company is an example of this development. After building its reputation in the mustard market with its signature square-faceted jar and familiar label and logo, Heinz began to develop new kinds of mustard, most notably, Grey Poupon, which fed a market of young professionals (Yuppies) seeking a more gourmet experience not offered by the plain yellow mustard they ate while growing up. As one “yuppie” put it— “All I want is a place where I can buy twelve kinds of mustard.”
Mass communications media, telecommunications and marketing firms excel at developing products especially shaped for each niche in order to maximize the potential for sales and profits. In that environment, the market will take anything and everything that it can in order to package it and offer it as a new product to the consumptive public, including religious forms of culture.With the establishment of the products (religious symbols and practices) and the cultivation of the consumers (individuals in niche markets), the late-Capitalist market economy provides congregations with a nearly irresistible temptation to accept their place in modernity, relegated to the realm of the private, left to seek relevance and legitimacy through consumer popularity. If the Church find itself in this story, what should the response be?
Budde suggests that pastors and lay leadership be self-critical, acknowledging the constant temptation to serve the market through a focus on the individual. Theological reflection on ecclesiology and practices must consider these realities. Unless such reflection makes the church a “called, gathered community of disciples their primary point of reference and identity, the gospel will remain marginalized by the effects of the culture industries.”
After reading McKnight's book, I realize how little the church has understood atonement. How easier it is to study and speculate upon (or even worse, ignore intellectual engagement altogether) atonement than to practice. Is this a harsh assessment of the church? Consider our reception of former inmates. PEP seems to get it. Do you think murderers and drug dealers deserve a second chance? See the "Made New" video and give it some thought.
Apparently, being made in the image of God comes with a few limitations, especially if that image happens to be a bit cracked. Oh, yeah, don't forget that Eikon is the Greek translation of the Hebrew term for "image". If you've read McKnight's A Community Called Atonement (see 1/31 post) through chapter three you already know that.
Speaking of an exercise in postmodern humility (chapter six), I can't recommend enough Stephen Toulmin's Cosmopolis: The Hidden Agenda of Modernity (see my review of Toulmin's analysis of the traditional view of the 18th century)
The arena of the 18th century isn't ours, but questions he provokes are certainly applicable. Theology does not take place in a vacuum. We all do our knowing, thinking and believing from a vantage point that is limited, historical, and dependent. The modern decontextualization of all reality, including theology, has the dangerous potential of homogenizing spirituality, turning God and religious experience into products to be marketed at the global level.
A faith maintaining any links to a particular history, a particular way of life, particular symbols and rituals, or a particular institution, remains limited in its marketability. Therefore, those overly influenced by the market mentality will most likely dismiss such a faith.
Have you seen how religious symbols are often reduced to marketing tools? This is most evident in today's plethora of church curriculum, programs and marketing strategies, which offer uniform packages of interpretations and judgements for delivery to every place.
Perhaps that this isn't the best way to introduce our next book discussion, especially when we have worked so hard to create a conversational atmosphere. But atonement is an appropriate Lenten topic, so let me explain.
The conflict began in England a few years ago when Steve Chalke and Alan Mann found themselves in hot water for raising provocative questions about a popular theory of atonement in their book The Lost Message of Jesus. Some Evangelicals, largely ignoring the main point of the book — the good news of the kingdom of God — said Chalke and Mann no longer belonged in their tribe because for them, Christianity means a) subscribing to one particular theory of atonement, and b) equating that theory with the gospel.
Scot McKnight’s book, A Community Called Atonement, comes just as some scholars in the U.S. may be tempted to sharpen their pens. Here in the U.S., a number of Evangelical authors have also been raising questions about atonement. Among them are Dallas Willard, whose Divine Conspiracy critiques what he calls “the gospel of sin management.”
McKnight isn’t calling for a mushy “can't we all just get along?” evasion of the issues, which are many and important. But he is wondering why atonement isn't "working" for so many Christians, and is seeking to practice what we preach whenever we preach atonement: that God calls us to reconcile with God, ourselves, one another, and all creation.
For those of you who will be joining me for the Brown Bag book club, I'll see you on February 10 after the 10:45 service.
Corey
