Adam Sparks, One of a Kind: The Relationship between Old and New Covenants as the Hermeneutical Key for Christian Theology of Religions (Eugene, Oregon: Pickwick, 2010), 325 pages, ISBN 9781606083451.

In this book Reformed theologian Adam Sparks attempts to contribute to the theology of religions conversation by offering a critique of some of the most popular approaches within this discipline. Unlike other projects that focus upon soteriology, this author limits his conversation to the relationship between the old and new covenants as it is treated by inclusivist models. In short, inclusivism maintains that people of faith traditions outside of Christianity may experience salvation by being included in the saving work of Christ. Ultimately, this means that it is not always necessary for an individual to be within the Christian faith in order to be a part of God’s redemptive activity. A Hindu, for example, may experience salvation, if God chooses to do so. The Hindu faith is not redemptive, rather it is God’s work within or despite his religious background that saves. There are many different nuances of the inclusivist position, and Sparks points out that many inclusivists affirm the fulfillment model. The fulfillment model maintains that Christ “fills out” non-Christian religions where they fall short. In other words, where other religions are incomplete, Christ fills in the gaps. Many inclusivist theologians apply the fulfillment model to the relationship between the old and new covenants. Just as Christ’s new covenant is the fulfillment of the old covenant, analogously, Christ must also be the fulfillment of all other religions. Christ not only completes the Jewish faith, but he is the capstone for all non-Christian religions. However, Sparks disagrees. He states “[T]he Israel analogy and fulfillment model have failed to comprehend the organic, progressive nature of this salvation history….[F]urther…the Israel analogy and fulfillment model undermine the significance of the Christ-event in salvation history by failing to appreciate the decisive effect of this event on history and the nature of existence”, and it is this point that motivates Sparks’ objective (xxiv).

Becoming agents of reconciliation that glorify Jesus, not compromise His Gospel.

Introduction

Tony Richie at the 2011 convention of the Society for Pentecostal Studies.

An especially fruitful interfaith dialogue I was recently privileged to participate in released a cooperative statement containing several descriptive suggestions about the nature of religion and the religions. Among other things, it admitted that “religion has often been used, rather misused, to shed blood, spread bigotry and defend divisive and discriminatory socio-political practices”. That is sad but all-too-true. It also insisted, however, on the “necessity and usefulness” of interreligious dialogue “for promoting peace, harmony and conflict-transformation” in our world today.¹ And that, I think, is true too. I am therefore both challenged and encouraged at the present opportunity to wrestle through these issues together with religious others by focusing on themes of forgiveness and reconciliation among the religions from my perspective as a Pentecostal Christian. And I am convinced global Pentecostalism may have some unique contributions to make to this conversation.

Extinguishing the Forbidden Fire of Sectarian Strife

In the context of sectarian strife, really full-blown religious and racial prejudice and tension between Jews and Samaritans, two of Jesus’ disciples desired to call fire down from Heaven to consume their competitors. Jesus firmly forbade them. Some ancient manuscripts add an explanatory comment from Jesus that “You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them” (Lu 9:56 NIV margin). Biblical exegete Craig Evans opines that the explanation “certainly captures the essential point of the passage.” According to Evans, the episode “portrays a loving and gracious Lord who does not seek vengeance”.² In other words, Jesus wills forgiveness and reconciliation among rival religions and the Spirit he has given his disciples wills us in the same way. With its appreciation for pneumatological nuances, Pentecostalism’s theology and spirituality ought unquestionably to guide us in the same direction.

Editor Introduction: Postmodernism, The Church, and The Future

From Pneuma Review Summer 2008

Postmodernism, The Church, and The Future
A Pneuma Review discussion about how the church should respond to postmodernism

The modern era has past us by. Modernism stood in stark contradiction to the Christian faith. It asserted that man’s scientific and objective knowledge could save the problems of the world. God wasn’t necessary.

In fact, according to the tenants of modernism, God didn’t even exist. Why? Because modernism arrogantly taught that only that which can be verified by the physical senses could be trusted. Since God stands outside the realm of the physical senses, His existence could not be proven, thus there was no rational reason to believe in Him.

Modernism is all but gone, and it failed to deliver its promises. It did not solve the problems of the world. In fact, with the creation of nuclear and biological weapons, it made it far easier to destroy the world it claimed to save.

Enter the postmodern world.

In many ways, postmodernism is much more friendly to the Christian faith than its predecessor which denied the spiritual world.

Postmodernism is difficult to define. Pundits, professors, and philosophers disagree on its precise meaning. Nevertheless, here are some of the basic characteristics of the postmodern mind.

1. Experience, personal testimony, and spiritual encounter are more persuasive than objective, logical argumentation.

2. Authentic relationships, connectedness, and community are more appealing than Western individualism and rugged independence.

3. A humble attitude that respects and gives an open ear to the views of others is more attractive than the conceited claims of those who say they are completely right and everyone else is wrong.

Intolerance, racism, sexism, bigotry are all rejected in favor of love, respect, and concern for others regardless of the outward barriers that separate us humans.

The Church in the Postmodern World

What is needed is a new kind of church for a new kind of world.

Interestingly, the new kind of church I’m speaking of is really not new at all. It’s the church that we find in the New Testament. Unfortunately, through centuries of religious tradition, the modern church has departed from its Biblical roots.

Brian D. McLaren, A New Kind of Christian: A tale of two friends on a spiritual journey (San Francisco: Jossey-Bass, 2001), 173 pages, ISBN 9780787955991.

Brian D. McLaren, The Story We Find Ourselves In: Further Adventures of A New Kind of Christian (San Francisco: Jossey-Bass, 2003), 203 pages, ISBN 9780787963873.

Brian McLaren’s book may leave you feeling angry, relieved, concerned or even confused, but I doubt it will leave any unaffected. While A New Kind of Christian may seem to be less about doctrine and more about Christian living, nothing strikes closer to the heart of our doctrines than questioning the way we live out what we believe.

Although a work of fiction, McLaren sees his book as more a “philosophical dialogue” (p. xviii) than a novel. In 1994 McLaren found himself so discouraged with pastoring and Christianity that he wrote in his journal, “One year from today I will not be in the ministry” (p. ix). “At the time I could see only two alternatives: (1) continue practicing and promoting a version of Christianity that I had deepening reservations about or (2) leave Christian ministry, and perhaps the Christian path, altogether. There was a third alternative that I hadn’t yet considered: learn to be a Christian in a new way.” (pp. ix-x) That was the beginning of a journey that would lead to a new understanding of what it means to be a follower of Christ.

The story is about a pastor (Dan Poole) who is contemplating leaving the ministry. He seeks counsel with one of his daughter’s high school teachers (Neil Edward Oliver or Neo) who serves as sort of a composite of the folks who helped the author in his time of questioning and reevaluation.

Have we cast the Bible in the wrong role in our lives? What does it mean to be saved? Is the modern Christian view of sin actually dangerous? As you read the conversations between Dan and Neo, you will find as I did that you are not a mere bystander. These issues cut to core of our Christian lives. To put it bluntly, these are not “safe” topics.

You can’t talk about this sort of thing with just anybody. People worry about you. They may think you’re changing sides, turning traitor. They may talk about you as if you came down with some communicable disease. So you keep this sort of think like a dirty secret, this doubt that is not really a doubt about God or Jesus or faith but about our take on God, our version of Jesus, our way of faith. You let it out only when you feel you have found someone you can trust (p. xv).

The Story We Find Ourselves In is a continuation of the story of the first book that takes a turn for the practical. What does living as a new kind of Christian entail? What can you expect to happen in your life? How will it effect your church, your relationships, and your walk with God? Using, among other things, the thorny subject of Darwinian evolution, McLaren shows how a “new kind of Christian” may react to real issues.

I was pleasantly surprised by McLaren’s ability to write fiction that is interesting as well as informative. The reading was enjoyable, and quick, which was quite an accomplishment considering the subject matter. These are important books. They may help identify concerns and chart a new course for those who are feeling uneasy in their Christianity. For those more content with their walk of faith they will at the very least challenge you to take a fresh look.

Reviewed by Mike Dies