Effectively Engaging Pluralism and Postmodernism in a So-Called Post-Christian Culture
The preceding does not propose uncritical acceptance of postmodern approaches, either Newbigin’s or that of others. Pentecostals will undoubtedly wish to critique and qualify at appropriate points. I will just lift up a few more or less arbitrary examples. Think of what I would call Newbigin’s “soteriological agnosticism.” While he is of course accurate to suggest caution in trying to declare on who is saved or lost, especially regarding those beyond the pale of institutional Christianity, pressing that point too far would be a regrettable mistake. The biblical doctrine of assurance ought not to be so easily cast aside (e.g., 1 Th 1:4-5; Heb 10:22; cf. 2 Co 3:4; Eph 3:12; Col 4:12). The Wesleyan-Arminian and Holiness/Pentecostal traditions of soteriological assurance point toward this position also. Also, think of what I would call Newbigin’s “individualism aversion.” He is again quite correct that modern emphasis on the absolute autonomy of the individual has led us seriously astray. As he rightly points out, Scripture presents a much more communal and relational anthropological portrait. Much of contemporary theology apparently agrees.8 Downplaying the importance of individual experience, however, would be another regrettable error. John Wesley’s institution of bands, classes, and societies for developing disciples in a communal context, as well as his social awareness and activism, are matters of record; yet, his intense, transforming individual experience of a “heart strangely warmed” at Aldersgate is also well known. As is so often the case, individual experience and relational existence are not exclusive either-or options. Pentecostals believe the Holy Spirit is poured out on individuals in community (Acts 1:8; 2:4; 8:14-17; 9:17-19; 10:44-48; 19:1-7).
Of special significance for Pentecostals is Newbigin’s consistent insistence that the gospel presents us with a story through which human history is interpreted and addressed with Christ as its clue. This falls right in line with the narrative nature of Pentecostal spirituality and theology. In fact, some suggest the essential Pentecostal hermeneutic of scripture and life may be described in terms of narrative or story/testimony.9 We certainly do seem to resort readily enough to the Acts narrative when wanting to understand or explain who we are and what we are about. Here Pentecostals may benefit greatly from postmodern moves away from purely propositional approaches to Christian life and faith. Moving from rationalist reductionism to appreciation of imagination and intuition resonates well with Pentecostal ethos and identity. Pentecostals frequently testify that their story often defies rational description or expression. Our story is of a people who speak out the unutterable as the Spirit enables and inspires us (Acts 2:4; Rom 8:26-27). This then may be one of the most exciting intersections between Pentecostal experience and postmodern insights.
Some Pentecostals may be surprised at Newbigin’s speculations about the unevangelized and adherents of other religions. We need not be. Researching resources among the earliest Pentecostals clearly suggests similar attitudes among our forefathers and mothers in the movement.10 Before anyone starts crying compromise of Christian mission, remember that the Newbigins committed almost their entire lives to missions. To me, that gives them a right to speak and me a responsibility to at least listen. Christian theology of religions is usually classified as exclusivist, pluralist, or inclusivist. Ever overflowing categorical classifications, Lesslie Newbigin creatively describes himself thus:
The position which I have outlined is exclusive in the sense that it affirms the unique truth of the revelation in Jesus Christ, but it is not exclusivist in the sense of denying the possibility of the salvation of the non-Christian. It is inclusivist in the sense that it refuses to limit the saving grace of God to the members of the Christian Church, but it rejects the inclusivism which regards the non-Christian religions as vehicles of salvation. It is pluralist in the sense of acknowledging the work of God in the lives of all human beings, but it rejects a pluralism which denies the uniqueness and decisiveness of what God has done in Jesus Christ.
That may be just about the most beautifully balanced description of Christian theology of religions ever. It calls for careful inspection and reflection. The Pentecostal Church I grew up in always insisted that God—not the Church—saves people, and that the Spirit of Jesus Christ is able to reach anyone anywhere if they will but respond by believing (cf. Ps 139:7). Do I hear an “Amen!”?
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