Review: The End of White Christian America

The End of White Christian America by Robert P. Jones is a difficult book to summarize briefly. It’s essentially a history book and it has a ton of research data.

I’m not much for formal reviews anymore. I did that during seminary, and I’m glad those days are over. But here are a few thoughts.

This book is from 2016, and it was released before President Trump was elected. It’s a book about, well, white Christians in America. What is “White Christian America”? The author uses the term to describe the domain (think realm or even kingdom) of white Protestants in America, anchored by mainline Protestants in the Northeast, and evangelical Protestants (particularly Southern Baptists as the book unfolds) in the Midwest and South. The author argues that WCA is dying—it doesn’t quite have the cultural or political clout it used to.

It seems that the the author equates white Christians with extreme right-wing Republican politics. (I realize that for statistical and historical analysis, a book about moderate Christians who aren’t quotable and stay out of partisan politics is pretty boring.) I could sum up the book by saying it’s about the death of that group of people who believe their “Christian” faith and (ultra-conservative) politics are so closely bound together that you nearly can’t tell a difference between them.

The book points out that WCA is out of touch with the changing cultural landscape (hence why it is dying). It shows the disheartening reality that Christians, particularly evangelicals, have hurt race relations in our country more than helped. It shows that Christians have often been tone deaf, and even more worried about being right and having power, than being servants. For these and other reasons, WCA is dying. (Keep in mind, of course, that Trump was elected shortly after this book was released, which seems to contradict the entire premise of the book.)

Now, to be honest, there were times when reading, that I said to myself, “I really don’t want to be associated with ‘evangelicals’” (as far as that word is understood in this country). There were moments I cringed reading about what’s been said or done by “evangelical Christians.” And it made me want to be anything but evangelical. (Full disclosure: I don’t use that label for myself because of the political connotations).

On the other hand, the author seems to assume that to move forward positively in this country, Christians (particularly white ones and particularly Southern Baptists) must embrace political views that Christians across time and culture have never embraced. I’m being intentionally vague on the details, but I’m sure you could take a good guess at some of the things the author refers to.

At the end of the day, reading this kind of book makes me long for a new generation of disciples of Jesus—the whole Jesus. It makes me long for Jesus-people who are neither Red nor Blue; do not cave into cultural values, norms, or fads; have a robust understanding of the gospel; are passionate about true justice for the non/underprivileged; have a vision and simple, reproducible methods for disciple-making; and walk by the Spirit of Jesus so that their light so shines before others that people ask them, “You aren’t from around here, are you?”

Master Jesus, you can do it. Please, do it.

“But as it is, they desire a better country, that is, a heavenly one” (Hebrews 11:16).

Three Brief Reflections on Reformation Day

Today is an important day. It’s Reformation Day, the day that sparked the Protestant Reformation in Europe. In fact, it’s the 500th anniversary of the day, October 31, 1517, when Martin Luther nailed his 95 Theses to the door of the Wittenburg church, challenging several unbiblical doctrines and practices of the established Roman Catholic church in Europe.

The core issue of the Reformation, of course, was justification: how are people declared righteous before a perfect God? Luther argued it was by faith in Christ, as the Scriptures reveal, not our own works. The church needed this correction. We need to remember and embrace this today.

The Reformation has much to commend to it. But it also left much to be desired—at least from where I sit as a white, Western Christian man in a Protestant tradition. A few years ago, I probably wouldn’t have said something like this. But my journey as a pastor of a Protestant community-type church who has transitioned into a missionary role has brought me, I think, more balance in my approach to church history, theology, and where we stand today as a movement. Not perfect. Just more balanced.

With that said, here are three reflections on the Reformation. These deserve a post all on their own. However, at the very least, I hope they serve as great conversation starters at your Halloween party tonight.

Justification is Not Everything
Justification is central to biblical Christianity, but it is not the whole of salvation. An unhealthy obsession with justification as the marquee doctrine can lead to a transactional faith where we simply see God as a judge who declares us righteous. He is that and he does that. But biblical salvation doesn’t end there. Perhaps a greater biblical theme (in both Old and New Testaments) than the need for justification is that we are alienated and orphaned because of sin. Therefore, what we need is not just for the Judge to declare us innocent, but for the Judge to become our Father and welcome us home. This is the biblical teaching of adoption which is a God-given grace that goes beyond justification.

We must remember that the Reformation happened in a Western, European, white, and heavily institutional context that dealt with a single doctrinal issue: justification. Furthermore, Luther’s context tended to emphasize the transactional nature of relationships (e.g. judge to defendant) rather than the familial nature of relationships (e.g. father to son). A Native American friend, speaking about a different topic, said something that applies here: “Most white people’s relationships are transactional [as opposed to familial].” Unfortunately, most of our Protestant traditions here in the States see our relationship with God, and others, this way, too. What’s more, our churches in 2017 look more like the church of Luther’s day than the church in the beginning of Acts.

Another Sola?
The “Five Solas” of the Reformation attempted to summarize the biblical teaching on salvation: that we are justified by God’s grace alone, on the basis of Christ alone, received through faith alone, as revealed in the Scriptures alone, to the glory of God alone. This is glorious! However, is it enough? A friend once asked me, “I wonder what would have happened had the Reformers emphasized another sola: love alone?” That is, we are justified so that we might do something: love God and love people.

The Reformation did not emphasize much about our post-conversion life. Of course, the Reformation dealt with a single issue (a doctrinal one at that). But the Bible isn’t an academic, theological textbook (or glossary) where one doctrine stands in isolation to others. The Bible is revelation. The Bible reveals a God who calls a people to himself, saves that people through his Son Jesus, and commissions that people to a life of love and service to a dark world. If justification by faith is true—and it is—then a necessary outflow is that we are enabled, by grace, to obey the Great Commandment. Now, we love God with everything we have and love our neighbor as ourselves. Be thankful for Luther’s course correction regarding justification. But we must remember, with deep sorrow, that he also despised the book of James, a love-in-action letter that takes justification to its practical outworking.

Read more about this.

Always Be Reforming
There is a saying among the Reformed that goes something like this: “Reformed and always reforming.” I believe in that motto so long as we reform not to a certain theological camp’s standards but according to the word of God itself. And reform to the word of God does not simply mean assenting to theological platitudes. Sound doctrine, certainly according to Paul, always leads to a life life of worship and obedience to Jesus. So yes, let’s keep reforming and becoming more holistically biblical. But let’s not be reductionistic nor “reform” to the mindset or methodology of the church of the 16th century.

Today, remember Reformation Day and be thankful for what it was. A hearty “amen” to that! But let’s also keep in mind that it was not everything, nor was it ever meant to be.

Three Brief Reflections on Reformation Day

Today is an important day. It’s Reformation Day, the day that sparked the Protestant Reformation in Europe. In fact, it’s the 500th anniversary of the day, October 31, 1517, when Martin Luther nailed his 95 Theses to the door of the Wittenburg church, challenging several unbiblical doctrines and practices of the established Roman Catholic church in Europe.

The core issue of the Reformation, of course, was justification: how are people declared righteous before a perfect God? Luther argued it was by faith in Christ, as the Scriptures reveal, not our own works. The church needed this correction. We need to remember and embrace this today.

The Reformation has much to commend to it. But it also left much to be desired—at least from where I sit as a white, Western Christian man in a Protestant tradition. A few years ago, I probably wouldn’t have said something like this. But my journey as a pastor of a Protestant community-type church who has transitioned into a missionary role has brought me, I think, more balance in my approach to church history, theology, and where we stand today as a movement. Not perfect. Just more balanced.

With that said, here are three reflections on the Reformation. These deserve a post all on their own. However, at the very least, I hope they serve as great conversation starters at your Halloween party tonight.

Justification is Not Everything
Justification is central to biblical Christianity, but it is not the whole of salvation. An unhealthy obsession with justification as the marquee doctrine can lead to a transactional faith where we simply see God as a judge who declares us righteous. He is that and he does that. But biblical salvation doesn’t end there. Perhaps a greater biblical theme (in both Old and New Testaments) than the need for justification is that we are alienated and orphaned because of sin. Therefore, what we need is not just for the Judge to declare us innocent, but for the Judge to become our Father and welcome us home. This is the biblical teaching of adoption which is a God-given grace that goes beyond justification.

We must remember that the Reformation happened in a Western, European, white, and heavily institutional context that dealt with a single doctrinal issue: justification. Furthermore, Luther’s context tended to emphasize the transactional nature of relationships (e.g. judge to defendant) rather than the familial nature of relationships (e.g. father to son). A Native American friend, speaking about a different topic, said something that applies here: “Most white people’s relationships are transactional [as opposed to familial].” Unfortunately, most of our Protestant traditions here in the States see our relationship with God, and others, this way, too. What’s more, our churches in 2017 look more like the church of Luther’s day than the church in the beginning of Acts.

Another Sola?
The “Five Solas” of the Reformation attempted to summarize the biblical teaching on salvation: that we are justified by God’s grace alone, on the basis of Christ alone, received through faith alone, as revealed in the Scriptures alone, to the glory of God alone. This is glorious! However, is it enough? A friend once asked me, “I wonder what would have happened had the Reformers emphasized another sola: sola amare, love alone?” That is, we are justified so that we might do something: love God and love people.

The Reformation did not emphasize much about our post-conversion life. Of course, the Reformation dealt with a single issue (a doctrinal one at that). But the Bible isn’t an academic, theological textbook (or glossary) where one doctrine stands in isolation to others. The Bible is revelation. The Bible reveals a God who calls a people to himself, saves that people through his Son Jesus, and commissions that people to a life of love and service to a dark world. If justification by faith is true—and it is—then a necessary outflow is that we are enabled, by grace, to obey the Great Commandment. Now, we love God with everything we have and love our neighbor as ourselves. Be thankful for Luther’s course correction regarding justification. But we must remember, with deep sorrow, that he also despised the book of James, a love-in-action letter that takes justification to its practical outworking.

Always Be Reforming
There is a saying among the Reformed that goes something like this: “Reformed and always reforming.” I believe in that motto so long as we reform not to a certain theological camp’s standards but according to the word of God itself. And reform to the word of God does not simply mean assenting to theological platitudes. Sound doctrine, certainly according to Paul, always leads to a life life of worship and obedience to Jesus. So yes, let’s keep reforming and becoming more holistically biblical. But let’s not be reductionistic nor “reform” to the mindset or methodology of the church of the 16th century.

Today, remember Reformation Day and be thankful for what it was. A hearty “amen” to that! But let’s also keep in mind that it was not everything, nor was it ever meant to be.

Happy Reformation Day

Martin Luther helped spark a revival in the church that continues today. If you worship Jesus as a part of any Protestant community, you can thank God for using this German monk.

The son of a copper miner, Martin Luther was an exceptionally bright young man. He began studying law at the university level when he was only 13, and he completed his degree in the shortest amount of time allowed. When he was 21, Luther nearly died in a severe thunderstorm. He thought God was threatening him so in the middle of pouring rain and booming thunder, Luther vowed, “I will become a Monk if you save me!”

After becoming a Roman Catholic monk, Luther grew to be terrorized by God’s wrath because of his sin. Luther had a tremendously sensitive conscience. Sin tormented him so much so that he tried to justify himself before God by any means possible. Prayers, extreme fasting, self-flagellation, and even staying in the freezing cold were all attempts to get God on his side. Luther’s entire life was one, grand self-salvation project. He once said, “If anyone would have gained heaven as a monk, I would have been among them.”

Luther’s self-salvation project eventually waned and ultimately dissatisfied his soul. While he pursued a doctorate in Bible, he began to see how the gospel reveals justification is by faith, not works. This doctrine became the hallmark of Luther’s theology. After God revealed this to him, primarily through Psalms and Romans, Luther stated: “Here I felt as if I were entirely born again and had entered paradise itself through the gates that had been flung open.” God’s salvation transformed Luther’s life and led to one of the most courageous, individual acts in Western (if not world) history: nailing his Ninety-Five Theses to the Castle Church in Wittenberg.

Because of Luther’s new birth in Christ, he grew restless with the Catholic Church’s position on a number of issues, including justification, papal authority, the authority of Scripture, and forgiveness of sin. He particularly opposed the church concerning indulgences. An indulgence was a statement made by church clergy that was believed to remove or satisfy the punishment for sin. A person could purchase an indulgence to ensure that they would spend the least amount of time possible in purgatory. This communicated that sin was excused and salvation could be purchased with money. As a matter of fact, if you read Luther’s Theses, you’ll see that this issue of indulgences was Luther’s primary concern.

On All Saint’s Eve, October 31, 1517, Luther marched to the Castle Church to nail his theses to the door. Church doors in those days doubled as community message boards. Due to the next day (All Saint’s Day) being a church holiday, nearly everyone in Wittenberg would have seen his post within 24 hours as they arrived for worship gatherings. Luther did not want to start a revolution. He intended for the discussion to be primarily an academic affair–after all, Luther was an academic theologian at the time. Posting something on the church door then was like writing a blog post today. But he did not expect it to gain much traction alongside all of the other “postings.” However, what ensued was a city-wide, public discussion of the church’s practices. Luther wrote in Latin, which only academics and other educated people would have understood. But because of the newly invented printing press, his Theses were translated to German. They didn’t spread as quickly as a viral video on YouTube, but they were distributed all over Germany within two weeks and around Europe within two months. Not bad for the sixteenth century.

Luther’s Theses called the church to repentance. Luther’s first thesis set the tone for the Reformation: “When our Lord and Master Jesus Christ said, ‘Repent’ (Matt. 4:17), he willed the entire life of believers to be one of repentance.” Indulgences had become treasured in the church, but Luther pushed back with perhaps his most majestic contention of all: “The true treasure of the church is the most holy gospel of the glory and grace of God” (Thesis 62). Luther proclaimed that those who sold indulgences within the church were false prophets who declared peace, when there was no peace (Thesis 92; an allusion to Jer. 6:14). True confidence was found not in works or trying to buy salvation, but through faith in Christ (Theses 94-95). In Luther’s thought, justification by faith was the center of the gospel.

With his protest and with the independent work of other faithful people all over Europe, Luther helped sparked the greatest church movement since the end of the first century: the Protestant Reformation. Luther was called to recant of his beliefs in 1520. He did not recant, and he was excommunicated, exiled, and outlawed by Charles V in 1521. He went on to translate the Bible to German, wrote the Larger and Small Catechism, and became an accomplished hymn writer. Luther’s theology centered on Christ as the Word of God, the finished work of Christ on the cross, the relationship between law and gospel, and justification by faith.

Luther was not without flaw of course, but his legacy continues today. Any community of believers who proclaim the good news that we are justified by grace through faith in the Lord Jesus and not our works can thank God for Martin Luther. It was God, after all, who gave Luther the grace to recognize error, point to the Scriptures, repent of sin, and stand for truth. It was God who gave Luther strength and endurance and courage to stand up against man-made teaching. On this Reformation Day, we do not praise Luther. Luther’s legacy does not lie in his boldness or theology or being a revolutionary. His legacy lies in the fact that he testified to and trusted in One greater than himself, the Lord Jesus, the One on whom our salvation wholly depends.

The Legacy of Martin Luther

Martin Luther helped spark a revival in the church that continues today. If you worship Jesus as a part of any Protestant community, you can thank God for using this German monk.

The son of a copper miner, Martin Luther was an exceptionally bright young man. He began studying law at the university level when he was only 13, and he completed his degree in the shortest amount of time allowed. When he was 21, Luther nearly died in a severe thunderstorm. He thought God was threatening him so in the middle of pouring rain and booming thunder, Luther vowed, “I will become a Monk if you save me!”

After becoming a Roman Catholic monk, Luther grew to be terrorized by God’s wrath because of his sin. Luther had a tremendously sensitive conscience. Sin tormented him so much so that he tried to justify himself before God by any means possible. Prayers, extreme fasting, self-flagellation, and even staying in the freezing cold were all attempts to get God on his side. Luther’s entire life was one, grand self-salvation project. He once said, “If anyone would have gained heaven as a monk, I would have been among them.”

Luther’s self-salvation project eventually waned and ultimately dissatisfied his soul. While he pursued a doctorate in Bible, he began to see how the gospel reveals justification is by faith, not works. This doctrine became the hallmark of Luther’s theology. After God revealed this to him, primarily through Psalms and Romans, Luther stated: “Here I felt as if I were entirely born again and had entered paradise itself through the gates that had been flung open.” God’s salvation transformed Luther’s life and led to one of the most courageous, individual acts in Western (if not world) history: nailing his Ninety-Five Theses to the Castle Church in Wittenberg.

Because of Luther’s new birth in Christ, he grew restless with the Catholic Church’s position on a number of issues, including justification, papal authority, the authority of Scripture, and forgiveness of sin. He particularly opposed the church concerning indulgences. An indulgence was a statement made by church clergy that was believed to remove or satisfy the punishment for sin. A person could purchase an indulgence to ensure that they would spend the least amount of time possible in purgatory. This communicated that sin was excused and salvation could be purchased with money. As a matter of fact, if you read Luther’s Theses, you’ll see that this issue of indulgences was Luther’s primary concern.

On All Saint’s Eve, October 31, 1517, Luther marched to the Castle Church to nail his theses to the door. Church doors in those days doubled as community message boards. Due to the next day (All Saint’s Day) being a church holiday, nearly everyone in Wittenberg would have seen his post within 24 hours as they arrived for worship gatherings. Luther did not want to start a revolution. He intended for the discussion to be primarily an academic affair–after all, Luther was an academic theologian at the time. Posting something on the church door then was like writing a blog post today. But he did not expect it to gain much traction alongside all of the other “postings.” However, what ensued was a city-wide, public discussion of the church’s practices. Luther wrote in Latin, which only academics and other educated people would have understood. But because of the newly invented printing press, his Theses were translated to German. They didn’t spread as quickly as a viral video on YouTube, but they were distributed all over Germany within two weeks and around Europe within two months. Not bad for the sixteenth century.

Luther’s Theses called the church to repentance. Luther’s first thesis set the tone for the Reformation: “When our Lord and Master Jesus Christ said, ‘Repent’ (Matt. 4:17), he willed the entire life of believers to be one of repentance.” Indulgences had become treasured in the church, but Luther pushed back with perhaps his most majestic contention of all: “The true treasure of the church is the most holy gospel of the glory and grace of God” (Thesis 62). Luther proclaimed that those who sold indulgences within the church were false prophets who declared peace, when there was no peace (Thesis 92; an allusion to Jer. 6:14). True confidence was found not in works or trying to buy salvation, but through faith in Christ (Theses 94-95). In Luther’s thought, justification by faith was the center of the gospel.

With his protest and with the independent work of other faithful people all over Europe, Luther helped sparked the greatest church movement since the end of the first century: the Protestant Reformation. Luther was called to recant of his beliefs in 1520. He did not recant, and he was excommunicated, exiled, and outlawed by Charles V in 1521. He went on to translate the Bible to German, wrote the Larger and Small Catechism, and became an accomplished hymn writer. Luther’s theology centered on Christ as the Word of God, the finished work of Christ on the cross, the relationship between law and gospel, and justification by faith.

Luther was not without flaw of course, but his legacy continues today. Any community of believers who proclaim the good news that we are justified by grace through faith in the Lord Jesus and not our works can thank God for Martin Luther. It was God, after all, who gave Luther the grace to recognize error, point to the Scriptures, repent of sin, and stand for truth. It was God who gave Luther strength and endurance and courage to stand up against man-made teaching. On this Reformation Day, we do not praise Luther. Luther’s legacy does not lie in his boldness or theology or being a revolutionary. His legacy lies in the fact that he testified to and trusted in One greater than himself, the Lord Jesus, the One on whom our salvation wholly depends.