The New Christians

 

Book Review – The New Christians by Tony Jones

http://www.lighthousetrailsresearch.com/blog/?p=2029

LTRP Note: While some try to insist that the “emerging
church” is dead, we say it is alive. That can be proven by all the emergent
books pouring off the presses of evangelical publishing houses. While the book
below came out seven years ago, its influence continues on, forming (and
misinforming) the next generation of “Christian” leaders. If you have children
or grandchildren in Christian colleges, most likely they have been, either
directly or indirectly, influenced by Tony Jones.

“This is the book to read to get the actual insiders’ view of
all things emergent.” -Dan Kimball, author of They Like Jesus but not
the Church

“This intelligent and informative book is the only insider story from one
of the leading lights of the more progressive wing of the emerging movement,
the former national coordinator of Emergent Village.” –Christianity
Today

Emerging church leader Tony Jones’ book, The New Christians: Dispatches
from the Emergent Frontier
, may not come as a shock to those who have
already read Jones’ books, An Emergent Manifesto of Hope and
The Sacred
Way
. To those who haven’t read his other books, this one will most
likely shock. Either way, The New Christians does provide further
insights into the true nature of the emerging church. In The Sacred Way,
Jones openly acknowledges his affinity with mysticism. With chapters on
labyrinths, stations of the cross, the silence, centering (mantric) prayer, and
more, Jones’ leaves no doubt that he embraces eastern-style mystical prayer
practices. In An Emergent Manifesto of Hope, he takes it to the next
level. The thesis of that book could be described as:

The Kingdom of God is already here on earth, includes all people, all
faiths, and in fact is in all people and all of creation and can be felt or
realized through mysticism which connects everything together as ONE. (see
review

Those who have come to understand mantra meditation know that the usual
outcome of going into altered states is a new spiritual consciousness that is
open to both panentheism (God in all) and interspirituality (all religions lead
to God). 1

In order to have this new spiritual outlook, one’s view of “truth” must be
adjusted – Jones’ new book, The New Christians, provides such an
outline for this adjustment. A theme of this book could go something
this:

Emergents say they believe in truth, but they define it as something that
is always changing and being refined, can never be grasped, and enfolds all
beliefs, except the ones that insist there is only one truth.

It’s not really any wonder that Jones says this – he credits Brian McLaren as
“helping to birth this book” (p. 253). McLaren’s view on truth resonates with
the description above.

As is typical with many emerging church books, The New Christians
emphatically tries to convince readers that the “church is dead” (p. 4), at
least church as we have known it. Jones uses several analogies to describe
present day Christianity, such as it being like the nearly-obsolete pay phones,
or a dying old growth forest, or compost (rotting vegetables). He says we can
almost hear the “death rattle” of “America’s church” (p. 5).

Jones explains that the movement was spawned because a lot of youth pastors
had been raised in this dying, superficial Christianity and the emerging church
is their way of coming of age. But anyone who has read Roger Oakland’s powerful
expose’ on the emerging church (Faith
Undone
) knows that the movement was actually spawned by big corporate
dollars, and it is very likely that these youth pastors’ discontent for
traditional Christianity is more the fault of the seminaries they attended
rather than their upbringing. Many of the seminaries have been heralding this
“new kind of Christianity” for a long time. Incidentally, on page 48, Jones says
that those who funded the emerging church through Leadership Network in the 90s
weren’t too happy about the direction these young emergents were heading. “The
funding for the Young Leaders Network (later to become Emergent),” Jones says,
“was about to come to an end.” But this statement is somewhat misleading, giving
the impression that the emergents were financially left out in the cold. The
publisher for The New Christians (and for many other emergent books) is
Jossey Bass,
an imprint of a large corporation called Wiley & Sons and a partner with
Leadership Network. Between Jossey Bass, Zondervan, Baker Books (Emersion) and
Thomas Nelson, the emerging church authors are hardly left to fend for
themselves.

In Jones’ efforts to convey to readers that non-emerging Christians do not
care about humanity and the earth, he goes into a gory detailed account of a
chicken slaughterhouse where chickens are issued an electric shock and then
their throats are slit. He says that the typical Christian just doesn’t care
about the world’s abuses, tragedies, and woes, and says that when disaster hits,
all they care about is whether “victims had invited Jesus into their hearts” (p.
18). Using extreme examples over and over to prove his points, Jones will leave
many unsuspecting readers with the notion that up until now Christians have done
almost nothing good for this world. And like his cohorts,
Tony Campolo
and

Dan Kimball
, who also paint a dismal view of traditional Christianity, Jones
believes that the problems of the world are actually caused (at least in large
part) by Christians. Jones neglects to admit that when disasters happen
throughout the world, Christian-led organizations race to the scenes, often
sooner than governmental agencies. While there have certainly been countless
occurrences throughout history when those proclaiming to be Christian do fit
Jones’ stereotype, he completely (and seemingly intentionally) leaves out the
category of true Christianity that has been in existence since the beginning of
the church two thousand years ago. A distorted attempt by several of today’s
contemplative and emerging leaders would have us believe that true devoted
Christians have not existed up until now, until paradigms like Purpose Driven
and emerging spirituality came on the scene. This of course, is resulting in a
growing hostility and alienation towards biblical Christianity today.

What is even more disturbing about The New Christians is Jones’
attack on truth and the Word of God. Jones insists that it is wrong to accept
and believe the Bible to be true without using logic and reasoning. He states:

For the conservative, the sacred text of Christianity is indubitable,
established by an internal and circular reasoning: “The Bible claims to be
God’s truth, so therefore it’s true.”

Jones emphasizes the role philosophy and reasoning must play in
determining whether the Bible is true and God is real. And in fact, he
acknowledges how ancient atheist philosophers influenced the early beginnings of
the emerging church (p. 43). But in reality, philosophy and reasoning does not
bring people to Christ. Most philosophers are atheist or agnostic. The influence
of philosophy coupled with the use of mysticism certainly explains why
“emergents” are so confused.

Jones’ also believes that the gospel has been dormant throughout most of
history, except during specific times when it was able to break through “human
institutions.” He states:

And although it [the gospel] has been crusted over for eons, it will
inevitably find a time and a fissure, an opportunity to blast through that
crust and explode, volcano-like into the atmosphere. (p. 36)

If this were true, then God has failed to keep his gospel alive, or at best
has only been able to allow it to come out of dormancy from time to time. Yet we
know that there has always been a representation of the true gospel on the earth
throughout history.

Ultimately, what one will come away with from Jones’ book is that Jones (and
all emergents, he says) believes that truth cannot be pinned down and set in
concrete. What is true for today may not be considered truth tomorrow. And he
isn’t talking just about negotiable societal and cultural ideologies. He is
talking about doctrine too. In fact, that is really the point he wants to get
across in this book. Emergents love the Bible, he says, but they are not going
to be so arrogant “[t]o assume that our convictions about God are somehow
timeless” and to think they are “establishes an imperialistic attitude that has
a chilling effect on the honest conversation that’s needed for theology to
progress” (p. 114). This progression of theology that Jones speaks of is not
limited to areas of theology that are often and legitimately debated by
Christian scholars. No; Jones says even the doctrine of atonement cannot be set
in stone. He says it is “arrogant and a bit deceptive” (p. 77) to suggest that
there can be any one understanding of atonement. He was referencing the
difference between a traditional Christian pastor versus Brian McLaren, who has
called the doctrine of hell and the Cross “false advertising” for God.
2
Jones states that to “try to freeze one particular articulation of the gospel,
to make it timeless and universally applicable, actually does an injustice to
the gospel” (p. 96). He says we must “refigure our theology” (p. 104) and that
“emergents” are “looking for a Christianity that’s still exploratory” (i.e.,
theology is flexible – p. 108) and “a gospel that meshes with our own experience
of the world” (p. 110). “Theology is not universal, nor is it transcendent” (p.
112), he claims, but it is “temporary” and we “must carry our theologies with an
open hand” (p. 114). He adds:

[E]mergents reject metaphors like “pin it down,” “in a nutshell,” “sum it
up,” and “boil it down” when speaking of God and God’s Kingdom, for it
simply can’t be done (p. 114).

One of those “theologies” Jones refers to is that of homosexuality. He
explains: “What I can proclaim with confidence is that in a hundred years, the
church will not be debating gay marriage anymore. We will have reached consensus
and moved on.” He adds to that: “[E]mergents are pretty humble about the
positions we hold today and about the issues that we consider most important”
(p. 116).

However, reading Jones’ book is probably not going to help readers get a
grasp of just what these positions are. Jones’ is all over the place with his
ideas and ultimately says even these ideas are forever changing and being
reformed based on the experiential and “comes in all sorts of forms” (p. 160).
Quoting Brian McLaren, Jones goes so far as to say that the moment we think we
have truth and theology figured out, “we cease being faithful…. The Bible is a
companion on the faith journey, not a textbook of proofs” (p. 168).

In the end, Jones leaves his readers with this: “Jesus did not have a
‘statement of faith’” (p. 234). In other words, Jesus was just as vague and
unsure about what is truth, atonement, righteousness, the gospel, as are the
emergents today. But this is a complete and horrible distortion of Jesus Christ,
who did indeed have a statement of faith. In fact, everything He said was a
statement of true faith, and He spoke as one knowing exactly what truth is:

For he taught them as one having authority, and not as the scribes.”
(Matthew 7:29)

And He also stated: “Howbeit when he, the Spirit of truth, is come, he will
guide you into all truth.” (John 16:13)

Jones says that end-times, last-days thinking Christians “propose the dubious
theology that the world is going to get worse and worse and worse until it gets
so bad that God has to intervene” (p. 98-99). And like many, such as Tony
Campolo, Jones suggests that those who believe in wars, increasing sin, “false
teachers,” and “antichrists” are the cause of environmental issues (p. 100). In
reality, while it is true that every person in the world who owns a car
contributes to pollution, many of the earth’s major environmental problems stem
from abuse of land by corrupt governments and profit-hungry corporations (i.e.,
human sinfulness), not because of Christians who believe what the Bible says
about Christ’s return. That’s absurd!

Finally, and not in any way least, Jones makes a case for mysticism when he
says that “[E]mergents will use all of the means available to them to quest
after this truth we call God.” He says this on the heels of explaining that his
wife (a Yoga instructor), has gotten into alternative health. Jones say
emergents “quest after God using the tools of the medieval mystics and the
ancient monastics (i.e., contemplative prayer)…. some will even be open to
sources of truth that are external to traditional [biblical] Christianity, be it
philosophy or another religious system (p. 159).” And it is in these
other religious systems that Jones and the New Christians find “truth.” He puts
it well:

In the aftermath of the myth of objectivity [absolute truth], of
fideisims and airtight
systems, we’re left to embrace our subjectivity, to revel in it, for it’s
only when we accept our own biases that we allow them to be shaped by
contrary opinions and biases. One place where this is most poignant is
interreligious dialogue” (p. 155).

Fellow cohorts who place their names on The New Christians
endorsement include Tony Campolo, Brian McLaren, Shane Claiborne, Dan Kimball,
Jim Wallis, Mark Ostreicher (former head of Youth Specialties), and a number of
others who have proven over time that they too have joined the ranks of a
spirituality that cannot lead people to Christ but only to confusion and
lostness. And it is for this reason we hope that The New Christians:
Dispatches from the Emergent Frontiers
will not end up on the library and
classroom shelves of Christian colleges and seminaries and certainly not in the
youth groups of Christian churches and organizations.