Some interesting conversation emerged over on my Facebook page after my last post about American individualism and its infiltration into the church.
One of the things that jumped out at me as part of that discussion was the popular notion that Christianity is primarily about our personal relationship with Jesus, and that “salvation” is something that is made available to each of us as individuals as we make a choice to enter into that relationship.
I want to be careful here. Having a personal relationship with Jesus is indeed a key tenet of Christian faith. Not only that, I believe it to be integral to my own identity. I believe it is, as theologians say, salvific. That is to say, it is at least in part what saves and is saving.
But I also believe that the notion of “salvation” as a strictly individual transaction is not, in fact, the primary message of the gospel…and the Western church’s insistence that it is may be part of what is currently tearing at the fabric of society in our world today.
These modern times
Bear with me a moment for a little philosophical background…
We live today in the shadow of the Enlightenment, the mid-17th through early-18th Century movement most famously embodied by Descartes’ famous “cogito ergo sum” (“I think therefore I am”). It was a time when humanity began to see the possibilities that science and reason could provide rational explanations for everything, including our very existence.
The modernist movement spawned by the Enlightenment period began to reject religion as a source of meaning in favor of a belief that only knowledge—not religion—could be certain, objective, and good…and that only reason could ultimately lead to truth.
This required a radical commitment to freedom of individual thought over against collective religious certainty.
Predictably, the church of the time responded with fear and defensiveness. Fresh off the reformation, both Catholics and Protestants were scrambling to assert authority over their flocks. While the church was saying it was the ultimate arbiter of truth, modernism said humans could essentially take the place of God by attaining ultimate knowledge through science and reason.
“Delmar’s been saved!”
As James K.A. Smith points out in “Who’s Afraid of Postmodernism?” (pp59-61), a great contemporary representation of the clash between religion and modernism can be seen in the Coen brothers’ cult classic “O Brother Where Art Thou?”
In the clip above, we see a philosophical clash between George Clooney’s character, Ulysses Everett McGill, and his rube-ish cohorts Pete and Delmar. For Everett, it’s a modern world where the quest for individual knowledge is the path to utopia. His bumpkin friends succumb to the irrational superstition and magic of religion…even to the point where Delmar believes Pete has been transmogrified by the demonic sirens in the river (“We…thought…you…was…a…toad!).
But what’s interesting is how, in the span of about a hundred years or so, the church actually began to appropriate modernist thought patterns. Even while railing against scientific knowledge as the basis of truth, it acquiesced to the notion that the individual was the most sovereign expression of humanity.
As Western societies developed in the wake of the Enlightenment, so Western Christianity ran a parallel path. In its fight against modernism by rejecting science itself through invoking a literalist reading of scripture, the fundamentalist movement (which emerged to counter the liberal social justice theology of Catholics and mainliners in the mid-late 19th Century) chose to fight that battle in the heart and mind of the individual.
And thus the goal of Christianity—just like the goal of modernism—became personal conversion.
“Jesus was a socialist”
I have to admit to a bit of gratuitous click-baiting in the headline of last week’s post. The point was not to debate or defend socialism as an institution, but to point out that the gospel of Jesus soundly rejects any notion of the value of individuals over the value of community or collective humanity.
And so when we make the central claim of our faith to be about a personal relationship with Jesus, and we pursue intellectual assent to that principle (and call it “salvation”), we miss the point of Jesus’ message.
Again, I want to be careful. It’s not that Jesus’ message is not about a personal relationship. Even though that specific phrase is found nowhere in scripture, there is abundant evidence that personal relationships were of critical importance to the Jesus event.
My point is that Jesus’ message is indeed about personal relationship, but it’s also about much, much more.
Modernist Christianity (most specifically—but not exclusively—embodied in the fundamentalist and evangelical camps), with its stress on individual conversion/salvation, more or less follows the proposition that: 1) I am “saved” by intellectual assent and personal confession; and 2) I am called to love you; therefore I want you to be “saved” by whatever means necessary.
Also, our post-Enlightenment approach has suffered from a misdiagnosis of what Jesus actually means by “salvation” by making it all about the eternal disposition of one’s disembodied soul after death.
Again, I’m not arguing that a continued postmortem existence is not part of the message, but it’s not the whole message. Jesus’ promise of “eternal” life is as much about a quality of life here and now as it is about an ongoing quantity of life once our mortal flesh ceases to exist. “Eternal” in the early languages of the Bible connotes the life of God or the life of the ages. It is a present, as well as a future, reality.
So when we talk about salvation as something strictly individual that results in the transport of our immortal souls to some other-worldly “heaven,” we miss the point Jesus makes that the kingdom of heaven is sprouting up all around us, here and now, as we share his radical program of unconditional love in the times and places we find ourselves as human beings.
“On earth as it is in heaven” is not just a cute phrase in a memorized prayer, it is the actual goal Jesus has for God’s kingdom.
Salvation as holistic
I do indeed believe Jesus wants to save us all as individuals. But the modern Western church’s notion of salvation as primarily an individual transaction misses the larger biblical context for what salvation is really all about.
At the risk of being redundant, our Western/American arrogance and pervasive individualism get in the way of our ability to see what Jesus is doing and saying because we have 200+ years of indoctrination into the modernist primacy of the sovereign self.
What God has been about from the beginning has been the redemption of all things (Rev. 21:5). To me, that suggests that salvation is not meant to be individual, but holistic. And that it’s not about being swept away into the clouds when we die, but about a redemption and regeneration of the created cosmos, with love as the creative force that binds it all together.
So instead of saying, “I’m in and you’re out; but I love you and want you to be in, too,” a holistic approach is more like, “I’m a part of something, not apart from it. And if I’m a part of a greater whole, it’s only by the salvation of all things that my own salvation has any meaning.”
The longer we continue to put ourselves as individuals at the center of the salvation narrative, and the more we assert our rights as individuals over against the rights of others in our pursuit of our own salvation, the further we get from what Jesus actually intended.
Our challenge is to recapture that holistic sense of belonging, to become radically committed to the well-being of others, and to extend that commitment beyond our tight circles of those who look and think like us to those who disagree with and even persecute us:
“You’re familiar with the old written law, ‘Love your friend,’ and its unwritten companion, ‘Hate your enemy.’ I’m challenging that. I’m telling you to love your enemies. Let them bring out the best in you, not the worst. When someone gives you a hard time, respond with the energies of prayer, for then you are working out of your true selves, your God-created selves. This is what God does. He gives his best—the sun to warm and the rain to nourish—to everyone, regardless: the good and bad, the nice and nasty. If all you do is love the lovable, do you expect a bonus? Anybody can do that. If you simply say hello to those who greet you, do you expect a medal? Any run-of-the-mill sinner does that. In a word, what I’m saying is, Grow up. You’re kingdom subjects. Now live like it. Live out your God-created identity. Live generously and graciously toward others, the way God lives toward you.”
Matthew 5:43-48 (The Message)