The following is an excerpt from the first chapter of my book, Reframing a Relevant Faith. You can purchase the book from the publisher at http://direct.energion.co/reframing-a-relevant-faith or through Amazon at http://www.amazon.com/Reframing-Relevant-Faith-Drew-Smith/dp/1631991213/ref=sr_1_1?s=books&ie=UTF8&qid=1418159944&sr=1-1&keywords=reframing+a+relevant+faith. An e-version is also available at http://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Dstripbooks&field-keywords=reframing%20a%20relevant%20faith%20kindle.
The
title of this book, Reframing a Relevant Faith, was developed with great
intention. As intelligent humans who are
constantly receiving messages and signals through various mediums and
experiences, we process these messages through our own frames of
reference. These frames of reference are
formed by our own histories, our own cultures, and our own beliefs, whether
religious or not. In terms of religious beliefs, many people use religion as
the primary way to understand life. Theology is always formulated in context,
whether the theology that is shaped is formal or personal. While the Bible and
our Christian traditions have significant influence on shaping our theology,
our experience will eventually play a major part in what we develop as our
theology. This may happen on a personal level when one experiences something
good or something tragic that alters his or her understanding of God and life.
But it can also take place on a wider scale.
The
theology that has been passed down from generation to generation, whether based
on the Bible or tradition, or some combination of both, becomes ours, but only
after we have re-framed it to our own world and our own experiences. This means
that we must take seriously the texts of the Bible, the creeds and confessions
of the church, and the historic theology and liturgy of our Christian heritage.
But it also means that we need not transfer all of this to our own context as
if the Bible, the creeds and confessions, and the historic theology and liturgy
of our Christian heritage were stone tablets. We have to re-frame these in
order that theology becomes relevant for every context.
This
may not be an easy process, and it is certainly not a willy-nilly method.
Moreover, we may hold out as long as we can before we embrace such change and
re-frame our understanding. Indeed, those who are fundamentalists are called
this for the very reason that they do not accept these changes to their
fundamental understandings about the Christian faith, and thus they will refuse
to re-frame religious beliefs, choosing instead to hold on to what they see as
revealed and unchangeable truth. Yet, even those who identify themselves as
liberal have their own traditional beliefs that will be difficult for them to
reframe.
But
those who do embrace this change, whether joyfully or reluctantly, must somehow
re-frame their understandings of their beliefs about God, the Bible, and the
Christian faith to fit their own context.
Re-framing can mean minor adjustments to what we believe about our
faith, or it can be major paradigm shifts in the way we think and believe. This is not a haphazard or insincere approach
to theology and faith, for we must remain in dialogue with the scriptures and
the traditions that have been passed on to us.
In re-framing our faith, we may not completely throw out the old in
order to make room for the new.
This
book is my attempt to re-frame how we think about the central ideas of
Christian faith and practice as a result of the cultural and religious changes
of our modern world. In a sense, what is contained in this book, at least to
some extent, is how I understand progressive Christianity. My proposals in part
or in total are not exhaustive interpretations of progressive Christianity; they
are merely my contributions to what I perceive as a growing conversation about
the meaning of progressive Christianity and the future vitality of this
movement.
As
I stated above, if the church is to do more than survive the current and
inevitable changes that are occurring and to remain relevant in the midst of
these shifts, then we must re-think and re-frame Christian belief and practice.
Therefore, in the chapters that follow, I will discuss how we might rethink the
Bible, Jesus, and the life and mission of the Church. By stating that we should
rethink these Christian tenets, I am not suggesting that any of these are
outdated, or that any of these important theological ideas should be thrown
out. Indeed, what we believe about these is vitally important to Christian
identity; without any of these we cease to be Christian. Nor, am I suggesting
that my ideas will be accepted by all. I am not so bold as to claim to have
definitive ideas on these topics. My reason, indeed, my hope, for writing this
book is to contribute to the ongoing conversation about Christian faith as it
is shaped by the beliefs and practices of changing Christians living in a
changing world. I also hope to engage believers from all persuasions in this
ongoing conversation.
While
I am trained in biblical scholarship, I have not written this book primarily
for scholarly consumption. Theology and theological thinking are not owned by
the academy. I do believe that many Christians have mistakenly rejected the
work of very fine academic scholars and theologians, believing that somehow
because they work in the academic world, they are focused on deconstructing the
Christian faith to make it seem untrue or illegitimate. Simply rejecting ideas
about the Bible and theology just because they are formulated in an academic
setting seems ill-informed at best. Indeed, our reading of the Bible and our
understanding of church history and theology will be much better informed if we
pay attention to what scholars and theologians are saying.
But
most theology and theological thinking takes place within churches at the grass
roots level, and scholars who dismiss this reality are only fooling themselves.
Thus, I seek to be in dialogue with both sides of the conversations, but
especially those taking place at the grassroots level. Yet, as one who holds a
Ph.D. in New Testament, and one who has been trained in history, biblical
studies, philosophy, and theology, I also seek to provoke a deeper theological
thinking from these churches. Too many Christians do not want to put the
intellectual effort into thinking about faith, and this is a problem that must
be remedied. I hope that this book is my small contribution toward calling
Christians to think seriously and critically about their faith.
I
have written this book not only as a book to be read by individuals, but also
one that I hope will be used in groups. Indeed, reading this book in community
may bring great dialogue about the issues raised here. Theological thinking and
faithful discipleship does not happen when individuals uncritically consume
information. Rather, good theological thinking happens in conversations between
persons who think different and who come together from different back grounds
to pursue questions. Thinking, discussing, and debating issues and ideas in
community leads to more faithful churches that seek to follow Christ in
authentic discipleship.
My
hope is that this book causes folks to think critically about their faith.
Therefore, to this end, I have provided questions at the end of each chapter
that I hope will spur on critical thinking and good conversations. Moreover, I
hope that these questions will lead to both individuals and groups creating
more questions. The pursuit of truth is always an endless pursuit, and this
often requires new ways of thinking. Or, as St. John of the Cross stated, “To
come to the knowledge you have not, you must go by a way in which you know
not.”[1]
To take this journey we must continue to ask probing and
sometimes uncomfortable questions. Such questions, perhaps uncomfortable, and
maybe even frightening to ask, can help to lead us down the never-ending path
of pursuing the truth. May we continually ask such questions about our faith,
individually and together, in an effort to reframe a relevant faith.
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