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Historically most (in the mainline/old-line/sideline) are clear that they are not fundamentalist. (Please note what I shared in The Wilderness Way #32 the terms “fundamentalist,” “conservative,” and “evangelical” each represent different points on the theological spectrum and cannot fairly be equated with each other.)    But once that much is established, it is hard to determine exactly where current theology does take hold. Those searching and wandering in the wilderness of our time want to know what do we as Christians believe. It will not do to allow either a rigid fundamentalism or the thin gruel of a washed out theism to define the shape of the Christian faith.

On the one hand, science is not god but neither can it be ignored. Rightly David Grant (Professor of Religion at Texas Christian University) has stated, “Christians cannot avoid taking modern science seriously, since it, more than any other factor, shapes today’s worldview. …[And] we Christians must take seriously the discussion of pluralism, for the recognition of multiplicity and diversity in our culture, lives, and thought is a central characteristic of our age.”[1]

Just as clearly is the assertion that we cannot in good faith simply surrender to a cultural worldview. Again one of my theological heroes Leslie Newbigin posits the issue. “What would it mean if, instead of trying to explain the gospel in terms of our modern scientific culture, we tried to explain our culture in terms of the gospel?”[2] This is not an invitation to a flat earth theology. It is the challenge of a genuine dialogue and rethinking of the role of revelation and truth in dynamic relationship to our current context. 

Another way to think of this is as a “third” way between the ossified poles of the (so called) theological right and left. To a large degree this is the attempt of much of current emergent theological thought. Such “new” or “renewed” theological thinking is a long way from fully thought through! Rather, we have the hopeful beginnings of a way through our theological wilderness that might provide spiritual and intellectual fodder for the journey we are on. I have written previously about development of a theology that is both open and orthodox. In the wilderness we must be both without compromising either!

Genuinely orthodox involves us in a reclaiming of theological identity that is biblically grounded and faithful to the historic understanding of Christianity. McLaren’s phrase – “a generous orthodoxy” – is evocative.[3] Genuine orthodoxy is open and orthodox; proactive and not reactive. It is a way of moving forward not a manner of retrenching, a guide for engaging the world not a censoring tool for limiting discussion. 

One part of a theology for the wilderness way is that (for those who are Methodist) it should be truly Wesleyan. Truly Wesleyan involves an unapologetic reclaiming of our heritage and identity. In the chaos of our wilderness times, God has given the Wesleyan movement a perspective and outlook that the wider Christian community and the world itself desperately need. Our grasp of God’s grace set alongside and tempering human potential is a vital insight and offering to our bruised and bleeding world. Our insistence is that justification and sanctification go together – an intimate relationship with Christ as Lord and Savior inseparably entwined with a deep social justice, love and mercy for all of God’s children, creatures and Creation itself. The original vision of Methodism still towers above the landscape – “to reform the continent and spread scriptural holiness across the land.”

A third critical aspect of a wilderness way theology that is both open and orthodox is the recovery of what I call a high Christology. That shall be the subject of my next Wilderness Way.

 

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By: Bishop Mike Lowry On 3/12/2010