Driscoll, A Call to Resurgence

It’s been a while since I’ve blogged out any books I’ve been reading – which means I have a stack of about 10 books that I need to process and think about – and what better place to start than with Marky Mark Driscoll. It seems a media storm has been following Driscoll around lately – and by media I mean bloggers and Christian magazines. The actual world doesn’t have any idea how much of a big deal we all think this is. It must suck to be in a position where people you don’t even know have whole blogs to criticize and even condemn you, but it’s not like Driscoll is one to avoid controversy. He has built a church on his pulpit – which has some real liabilities to it (and opens itself for real conversations about how a church should probably be built by Jesus and on Jesus).

For all the Driscoll hate that is out there, I appreciate him. He’s a guy with problems, sure, but he’s also done a lot to help me grow and refine my thinking – and I’m not even a little bit reformed in my theology. His most recent book, A Call to Resurgence: Will Christianity have a Funeral or a Future came out last year, so the big publicity push is done, but I just read it this spring. The premise of the book is pretty silly to me – of course Christianity will have a future – isn’t that the whole idea? But it takes a very American-centric view of Christianity and really is a discussion of whether the church in the USA has a funeral or a future in store.

It has all the regular Driscoll fun in it. Little sentences that make you wonder if his editor was asleep at the wheel. Like when he opens the book by saying Christianity in America ended the day that Louie Giglio was un-asked to pray for the Obama’s inauguration. It was a mess for the Obama administration, and it does have implications for the future, but to say that evangelical Christianity is over because we are no longer cuddly with the political power seems like a line to sell books (by fear).

Thankfully, the rest of the book is a little more robust and gives better treatment to the sociological implications of evangelical Christianity moving from the center to the edges of western culture.

Here’s some money quotes for me later:

  • p.7, “The Associated Press reported on the significance of the whole ordeal” ‘There may be no clearer reflection of this moment in American religious life than the tensions surrounding prayers at President Barack Obama’s inauguration.”
  • p.51, “The plight of the gay population is now commonly compared with the struggles historically faced by ethnic minorities, women, and other marginalized groups. For Christians, racial issues and sexual issues are very different: the same Bible says all races descend from one man and one women and are reconciled together in Christ also says any sex outside of heterosexual marriage – including homosexuality – is wrong.”
  • p.61, “The old view of tolerance assumed that (1) there is objective truth that can be known; (2) various people, groups, and perspectives each think they know what that objective truth is; and (3) as people/groups disagree, dialogue, and debate their conflicting views of the truth, everyone involved will have an opportunity to learn, grow, change, and possibly arrive together at the truth. // The new tolerance is different from the old tolerance. The new view of tolerance assumes that  (1) there is no objective truth that can be known; (2) various people, groups, and perspectives do not have the truth but only what they believe to be the truth; and (3) various people, groups, and perspectives should not argue and debate their disagreements because there is no truth to be discovered and to assume otherwise only leads to needless conflicts and prejudices. // A few things are perhaps most curious about the new tolerance. One, it denies moral absolutes while holding to the moral absolute that there is no moral absolute/”
  • p.115, “It’s important to ask yourself this one final question: Is your tribe a prison or a home? If your tribe is a prison, you rarely get out to meet Christians from other tribes, read anything from anyone not in your tribe, listen to any outside preachers, or sing any songs not created or endorsed by your tribe. If your tribe is a prison, you may not know that your nation is becoming increasingly anti-Christian, because you have been busy working within your tribe and battling against other tribes. If your tribe is a home, you are free to enjoy friendships with Christians from other tribes, read books and sing songs from believers outside your tribe, and pay attention to what is going on in the world.”
  • p.153, “In more fundamental tribes, the Holy Spirit has two primary ministries: to write the Bible and convict us of sin. Basically, you are a nail, the Bible is a hammer, and the Holy Spirit’s job is to pound you.”
  • p.191, “Both homosexuals and Christians are, curiously enough, organized minority groups. If Christians war with homosexuals, what we’re ignoring is the majority – all the people between the two groups at some point on a continuum. And as a general rule, those people in the middle are the very people we’ve been called to evangelize. If they see us as being mean spirited, they will be less likely to want to hear about Jesus from us.”
  • p.197, “‘Single-parent families tend to emerge in places where the men already are a mess,’ says Christopher Jencks, a professor of social policy at Harvard University. ‘You have to ask yourself, ‘Suppose the available men were getting marries to the available women? Would that be an improvement?” Instead of making marriage more attractive, he says, it might be better for society to help make men more attractive.”
  • p.240, “Pastor Doug Wilson once quipped that ‘a great reformation and revival…will happen the same way the early Christians conquered Rome. Their program of conquest consisted largely of two elements – gospel preaching and being eaten by lions – a strategy that has not yet captured the imagination of the contemporary church.'”

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