A NEW KIND OF CHRISTIANITY - CH.5

A NEW KIND OF CHRISTIANITY
Ch.5: Setting the Stage for the Biblical Narrative

McLaren begins constructing his alternative biblical story line at the beginning – with creation. This creation is not complete at the beginning, however. It is just beginning to unfold in “constantly evolving” stages. He takes the creation stories seriously but not literally. They are intended, he claims, to relate “a kind of compassionate coming-of-age story.” (49) God, the patient father, deals with his rebellious children with wisdom not law, punishment but not destruction (at least not for all his creatures). Instead the consequences of humanity’s punishment actually result in an ascent as they are forced by them to begin an evolutionary journey from hunter/gatherers in the garden, to nomadic herders to agriculturalists, to city dwellers, to empire dwellers. Ironically, however, this ascent provokes are corresponding “descent”: from (presumably) innocence, to shame/fear, to murder, to corruption/violence, to oppression/genocide.

The climax to this “ascent/descent” story line is the call of Abraham and Sarah. In their call God serves notice that he is not thereby rejecting or damning all those not called. No, rather those called are called on behalf of and for the sake of all those other peoples! Joseph is McLaren’s parade example - his life of terrible ups and downs, injustices, and harsh treatment. In the end though, God is with Joseph and thus Joseph is able to “forgive and forgo revenge” and “God creatively overcomes evil with good.” (54)

This biblical setting of the stage features not the Greco-Roman narrative of creation-fall-condemnation-salvation-heaven or hell. Rather, it’s a story about “the downside of ‘progress,’” a dance of human foolishness and divine faithfulness, “a story of goodness being created and re-created.”(54) God and good conquer in the end. Thus the story about God and that about Theos square off right here in the beginning.

McLaren’s emphasis on the dynamic, on-going nature of the creation story, as well as his recognition of the “grace trumps judgment” motif in Genesis 1-11 are helpful. Both reflect scholarly gains of more recent times. In general McLaren’s exposition, though rhetorically provocative (fall as ascent), is clear and headed in the right direction.

I do have two notes of concern. The first is McLaren’s use of the evolutionary paradigm. While not particularly troublesome in this chapter, we will meet more objectionable uses of it later on. For a postmodernist it is unusual to see such commitment to one of the chief “totalizing” narrative of modernity! The second concern is to watch the direction of McLaren’s hermeneutics. Does he allow the biblical story line to discipline the imagery he uses to explain it or does such imagery seem to press alien elements into it? His use of the “coming-of-age” imagery in this chapter seems to fit the cut of the narrative in this case. Will they always do so? We need to watch carefully as we read on.