I was reading an interview with Brian McLaren on his book Everything Must Change from The Other Journal, and I read something in his narrative from the early 90's that is very similar to what I was going through during 1990-1999. Here is what he says:
[Lost people's] questions re-opened for me something I had encountered a long time ago in graduate school, and that's postmodern philosophy, and this cultural shift from modern to a postmodern culture. So in the early nineties I started grappling with that shift, and it was really tough... If you want to use a term that comes out of that postmodern world, the word would be deconstruction. I was undergoing a deconstruction. Not a deconstruction of my faith as a personal trust in God, but of my theological categories and of my theological methodology. So that's not an easy thing to go through, but once you do a lot of deconstruction, then you have to start reconstructing or else you end up with nothing but a bunch of fragments.
The difference here for me from McLaren is that I actually discovered a more personal trust in God after the deconstruction of my theological categories and cultural history. In about 1993, I began the reconstruction even as I continued the process of theological, cultural, and denominational deconstruction. In fact, I think today I still go through a continual process of deconstructing. I would prefer to call it reformata et semper reformanda - reformed and always reforming. And here is the key to so many things right now for me (and for people like Roger Olson, John Franke, Stanley Grenz before he passed, Kevin VanHoozer, Nancey Murphey, LeRon Shults, John Stackhouse Jr., NT Wright, Rob Bell, Scot McKnight and many many more people). I could probably write a book right now about how so many people in the evangelical world are misunderstanding some new theological and practical movements in the emerging church as heretical, when what these people are honestly trying to do is reform the church according to the Scriptures. In fact, they're trying to re-read the Scriptures in a way that takes seriously the impact of cultural and theological history upon our reading in good ways and bad. More on this in a couple follow-up posts to come.
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