My first introduction to Brian D. McLaren’s writings was a gift of his book Naked Spirituality (NS). While there is perhaps much to that book to be admired from an orthodox Christian perspective, some of its theology struck me as misguided. But before I jumped to any conclusions about McLaren’s beliefs as a whole, I thought it prudent to read another of his books. The titles were certainly suggestive: A Generous Orthodoxy is provocative, begging me (still) to read it. But I settled instead on A New Kind of Christianity: Ten Questions That Are Transforming the Faith.

In the Preface to NS, McLaren writes: “Instead of seeking theological agreement, this book invites you to experiment with the naked experience of God that provides the raw material from which all worthwhile theology derives” (vii). Ostensibly, then, NS is not a book about theology per se – a point which McLaren continues to make in the Introduction, where he describes himself not as a theologian but someone who writes books on “spirituality, cultural change, and social issues’” (1). (His website offers a different version: the first sentence of the “About Brian” section states that “Brian D. McLaren is an author, speaker, activist, and public theologian” (http://brianmclaren.net/archives/about-brian/). I’m not quite sure what to make of “public” used adjectivally with “theologian”; is it some sort of disclaimer?). Toward the end of his Introduction to NS, McLaren continues: “Doctrinal correctness, institutional participation, and religious conformity won’t suffice anymore. You need a life centered on simple, doable, durable practices that will help you begin and sustain a naked encounter with the holy mystery and pure loving presence that people commonly call God” (3). A few pages later, recalling a Southern Baptist upbringing replete with orthodox teachings of heaven and hell, sexuality, and church leadership, McLaren states he has now “discarded those theological wineskins” and “cringes” at their thought: “That suit of theological clothing doesn’t fit me anymore, but the naked spirituality that sustains me today originally came to me dressed in it” (11).

It was these types of words that led me to A New Kind of Christianity (NKC), to find out if the “progressive,” liberal Christian ideas that McLaren espouses in NS are continued in NKC. They are. The “progressive” sobriquet is known, accepted, and even cherished by McLaren, who immediately begins NKC with an “us-versus-them” victimization. (McLaren and other “progressives” apparently fail to see the irony that exists when their pluralistic, “open-minded” views are intolerant with those that disagree with theirs). This “us-versus-them” mentality pervades the book and lays the groundwork for numerous straw-man arguments throughout.

In the first chapter, “Between Something Real and Something Wrong,” McLaren relates an anecdote where he has been invited to speak to a theologically eclectic group who has invited this “known heretic” to speak (1). In the parking lot, he notices a group of “thems” putting leaflets on cars, warning others of the “dangerous,” “unbiblical” speaker. A few pages later, McLaren muses that he “never planned to become a ‘controversial religious leader’”(2). While he may not have planned his controversial status, he clearly relishes it, as evidenced by the following quote, the length of which is necessary to adequately capture the breadth and depth of his hubris:

At day’s end, a line forms of people wanting to make personal contact, maybe have a book signed, maybe ask one more question or make a comment. A young Evangelical pastor is first in line: “I would have left the ministry and the Christian faith altogether if it weren’t for your book A New Kind of Christian. Thanks, man, for saving my faith.” A middle-aged pastor is next: “This was the most refreshing day spiritually that I have ever had in my life. Thanks for coming.” Then an older woman says: “My pastor warned us from the pulpit last Sunday not to come hear you, but my kids love your books, so I came. Don’t let anybody discourage you. You’re saying what we need to hear.” A senior citizen in a white shirt and tie leans forward and says: “I was told terrible things about you. I don’t see what the fuss is about. This was lovely, Solid, common-sense stuff.

A twenty-something fellow is next in line: “I grew up as a missionary kid, but these last few years I’ve been an atheist some days and an agnostic others. Today, though, I feel like I just may be able to believe again.” The guy running the video equipment comes up: “I’ve been ashamed to associate with the word ‘Christian’ for a long time. But after this…Today I felt like I could see again what it’s supposed to be about.” A young Roman Catholic woman says: “I tend to feel like a second-class citizen out on the margins of my church, but today I feel that there’s a place for me in God’s work.” The last person in line, a woman who had been married to a pastor who left her and then left the ministry, wipes her eyes and says with a shaky voice: “You’ve put into words what I’ve always known was true, but was afraid to say” (2).

What did McLaren say at this event that had his audience apotheosizing him? We have no way of knowing, but the implication is that it is his “new” Christian theology and philosophy. Why would a Christian author feel compelled to be so arrogant as to catalog not one, not two, but ostensibly seven different examples of anonymous people telling him how good and important he is – at the very beginning of a book, no less? And from a logical perspective, what is the rationale for proffering this kind of “evidence” to begin with? What qualifications do any of these people have to make judgments about sound Christian doctrine? History is littered with people believing false doctrine.

NKC’s title suggests not that there are problems in Christianity that need to be fixed, but rather that something new altogether must be done. McLaren on several occasions aims to equate his undertaking with Luther’s: “Now, nearly five hundred years later, Luther’s ninety-five theses have completed their job. It’s time for another tipping point; it’s time, we might say, for a ninety-sixth thesis” (17). “In the tradition of Martin Luther, we can find sustaining inner strength, so that we will not recant when under pressure…Like Luther, we can learn to struggle with the versions of the faith we inherited without giving up on faith altogether” (227). “Luther’s posting in 1517 and the debate that ensued helped create the religious conditions in which we have lived for many generations. But now, nearly five centuries later, increasing numbers of us feel that we must again…raise new questions…Just as Luther addressed urgent and emergent issues of corruption and confusion in the church in Europe in the early sixteenth century, today’s young Luthers raise questions about equally urgent and emergent issues in our time” (256).
These three quotes come from different parts of the book, and serve to illustrate McLaren’s unfortunate combination of arrogance and ignorance (despite the testimonies of his seven aforementioned admirers). It is a tad presumptive, I’d say, for a living writer – whose own words are nebulous as to whether or not he actually is a theologian – to equate one’s efforts with those of arguably the most influential theologian of the past 1000 years. Further, the way McLaren speaks of “today’s young Luthers” is insulting to Luther and his legacy, as well as any educated theologian, and speaks to a mindset of undeserved entitlement and equality: one can be reasonably certain that there are next to zero “young Luthers” today; a guy like Luther tends to happen about once every several hundred years.

The book is somewhat complicated in structure. It begins with an Epigraph, a Preface, and then three prologues of sorts; it is then divided into two “Books” and ten “Parts” (the ten “questions” of the book’s subtitle), and further subdivided into 21 questions or issues before concluding with number 22 – “A New Kind of Christianity.” The ten parts and 21 questions or issues are for the most part viable and worth asking. The ten parts are:
1. The Narrative Question
2. The Authority Question
3. The God Question
4. The Jesus Question
5. The Gospel Question
6. The Church Question
7. The Sex Question
8. The Future Question
9. The Pluralism Question
10. The What-Do-We-Do-Now Question
( )

McLaren tracks Biblical themes to contemporary life, and works hard to present religion as something that actually "works", if only more people would try it. For example, the "peaceable kingdom" is a powerful and persistent theme in scripture--promised by the God of the Tanak, ushered in by Jesus, and repeatedly evoked by St Paul. [63, 65, 150]. And yet the contemporary "Churches" -- now almost extinct as a result of "Mega" syndication by media entities -- have almost entirely ignored this powerful message. McLaren to his credit, tracks this theme into our lives from its Biblical roots.

Another theme which McLaren beautifully lifts up from the Scripture is the importance of an inclusive, diverse and "beloved community". McLaren tracks this theme as a continuing process from the earliest Biblical roots, and manages to pull it through the martyrs of the Reformation to the fractious present.

McLaren devotes one section to a study of Book of Job, which all who love the Word will favorite. He notes that the Book is the oldest of the Hebrew Canon and that it is meant to begin, not end, the great dialogue in which we are all engaged. [87-95].

Christianity has been stained and discredited by so-called conservative Christians. [6-7] However, McLaren spends little time on the Ralph Reed political fund-raising and the Roger Ailes Luntz-Rovian focus-groups who were paid by Neo-feudalist billionaires to convert "Christians" into haters. McLaren does not go negative. He steps directly forward with the truth of the gospel teaching -- with our sacred lives expressed in wonderful processes of lived theology, and an evolving understanding of the divine. ( )

"A New Kind of Christianity" seems to be a bit different than McLaren's previous works. Aside from a few ethical issues he touches upon (i.e. sexuality, pluralism), this work seems to be primarily about a new hermeneutic rather than emergent theology. I was struck by McLaren's insightful analysis of Romans, along with a cursory review of Genesis, Exodus, and Jonah. It quickly became obvious that McLaren seems to interpret Scripture from a metaphorical perspective rather than a literal interpretation commonly held by many evangelicals today. I believe this is a good thing since literal interpretations of Scripture have led to many evils wrought upon world history (slavery, Crusades, witch hunts, Manifest Destiny, racism, etc.) and not to mention the damage it does to the context for which the Bible was written (i.e. 1st century Judaism). Instead, McLaren encourages his readers to begin reading the Bible through the lens of a continuous story narrative rather than from a deterministic, Greco-Roman, constitutional style. Thus, allowing the Bible to essentially read us rather than us trying to read it with our own biased views. In most part I agree with his principles, however, I believe McLaren took license with some of his interpretations (i.e. associating the eunuch of Acts as a homosexual). I don't think this is McLaren's best work, but it's certainly not his worst. He put a lot of thought and effort into this work, most of which had an impact on the way I now view the Bible along with its meaning and application to my life. I didn't agree with everything (I never do with any book), but in typical McLaren fashion, there was a lot of fresh new insight into how we should live amongst other believers, what the kingdom of God should look like, and how we should incarnate that kingdom on earth... now. ( )

I liked the ideas in this book, but I felt the ideas were a bit over explained at times. The writing could have been stronger, and a little less dense. But this is a good read for those truly interested in thoughtful conversation about faith. ( )

I've previously read a couple of different books by McLaren, including "A Generous Orthodoxy," which I found both helpful and, at times, a little forced in its methodology. However, this new contribution is a much needed voice in the Christian community. On a couple of rare occasions McLaren will over-simplify to allow a concept to fit a mold, but on a whole this book begins discussions which simply must happen in 21st century Christianity. I highly recommend this work, both as an individual read and a group discussion starter. I will grant it a rare 5 stars. ( )