Brian D. McLaren Quotes
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Instead, it was a Christianity engaged with modernity and postmodernity — grappling with its issues, sensitive to its questions and concerns, aware of its spiritual vacuum, in vital dialogue with its artistic and intellectual leaders. It was a “third-way” faith seeking to steer a course that would avoid defensive retreat and isolation on the one hand and capitulation and sellout on the other.
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From this vantage point, Christianity has nothing—absolutely nothing—to teach Indigenous people about how to live in a good way on this land. In fact, Christians have only demonstrated that there is something profoundly wrong with the cosmology and worldview behind more than five centuries of carnage—carnage that has yet to even slow down. Christians have so much negative history and dogma to overcome within their own tradition, I do not believe the religion is even salvageable. The world is deep in the throes of an ecological crisis based in Western economies of hyper-exploitation. The planet will not survive another 500 years of Christian domination.
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Because if anything is clear in the aftermath of the Reformation, it has to be this: we human beings can interpret the Bible to say and mean an awful lot of different things. We can very easily confuse “The Bible says” with “I say the Bible says,” which we can then equate with “God says.
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A generous orthodoxy is like that. It acknowledges that we’re all a mess. It sees in our worst failures the possibility of our deepest repentance and God’s opening for our most profound healing. It remembers Jesus’ parable that wherever God sows good seed, “an enemy” will sow weed seeds. It realizes that you can’t pull up the bad without uprooting the good too, and so it refrains from judging. It just rejoices wherever good seed grows.
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Frankly, our music has too often been shallow, discordant, or played with a wooden concern for technical correctness but without feeling and passion.
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As the Navajo and Christian activist Mark Charles explains, when citizens of the thirteen British colonies composed the Declaration of Independence, among their complaints against King George was that he didn’t allow them to apply the Doctrine of Discovery to the people of the lands to their west.22 The Declaration described the indigenous peoples as “merciless Indian savages,” clearly not counted among the “all men” whom God supposedly “created equal.
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The life-and-death question for each of our churches and denominations may boil down to this: are we a club for the elite who pretend to have arrived or a school for disciples who are still on the way?
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In the previous few minutes, I had seen the most beautiful thing that eyes can see: the glory of God shining in the radiance of creation. I had heard the most beautiful thing that ears can hear: friends telling friends that they love one another. And I had felt the most beautiful thing that any heart can ever feel: the love of God and the love of others.
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There is no way to peace, but rather peace itself is the way to life in God’s kingdom.
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“For me, Carol, we can't be faithful to God unless we're faithful to the facts, faithful to the data if you will. And so, instead of hiding from evolution, I think we'd be more faithful to God to look it right in the eye and learn from it.
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In case after case in the past, there is a kind of Bible-quoting intoxication under the influence of which we religious people lose the ability to distinguish between what God says and what we say God says.
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If more Christians today summon the courage to take seriously the dark sides of our history, we will wake up to the degree to which our religion still interprets the Bible exactly as our misguided ancestors did. No, we don’t draw exactly the same conclusions, but we have neither acknowledged nor rejected the method of reading the Bible that made those unacceptable interpretations acceptable. If we face our past, we will see how many power centers within the Christian community still carry white Christian supremacy and white Christian privilege cards in their back pockets, often without even knowing they do so, and as a result can be found consistently allying themselves with oppressors rather than the oppressed. We will see behind the curtain, so to speak, exposing how many Christians still drink the old cocktails: of God and gold (including the “black gold” of fossil fuels), of Christianity and white supremacy, of Christianity and privilege, of Christianity and colonialism, of Christianity and exceptionalism, of Christianity and violence.
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I have a confession to make. Almost every time I tune in to religious radio or TV, I want to change my religion.
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Don’t we need some “secular” social space where diverse people of faith can encounter one another with some level of privacy and anonymity? Isn’t the real scandal not that our religious leaders might be imagined walking across a road or talking as friends together in a bar, but rather that their followers are found speaking against one another as enemies, day after day in situation after situation? Questions like these have always mattered. But in the years since 9/11/01, more and more of us are realizing just how much they matter. So to imagine Jesus, Moses, the Buddha, and Mohammed taking a walk across a road or even getting together as friends for a meal and conversation doesn’t have to introduce a joke: it could introduce one of the most important conversations possible in today’s world.
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Isn’t the real scandal not that our religious leaders might be imagined walking across a road or talking as friends together in a bar, but rather that their followers are found speaking against one another as enemies, day after day in situation after situation?
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The wise preacher of Ecclesiastes might say, “There is a time for everything—a time to be laid-back and a time to be outraged; a time to be tolerant and a time to stand up and say, ‘I’m not going to take this anymore.’” The challenge for all fighters, of course, is to be sure they find out what is now truly worth fighting against, and then to be sure they have something that is truly worth fighting for.
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What if the Christian faith is supposed to exist in a variety of forms rather than just one imperial one? What if it is both more stable and more agile—more responsive to the Holy Spirit—when it exists in these many forms? And what if, instead of arguing about which form is correct and legitimate, we were to honor, appreciate, and validate one another and see ourselves as servants of one grander mission, apostles of one greater message, seekers on one ultimate quest?
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At their best, religious and spiritual communities help us discover this pure and naked spiritual encounter. At their worst, they simply make us more ashamed, pressuring us to cover up more, pushing us to further enhance our image with the best designer labels and latest spiritual fads, weighing us down with layer upon layer of heavy, uncomfortable, pretentious, well-starched religiosity.
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I’ve come to see that just as the Doctrine of Discovery was used to justify white Christian supremacy and the exploitation of nonwhites and non-Christians, the “doctrine of dominion” (Genesis 1:28) is still being used to justify human supremacy and the exploitation of the earth and all its creatures. Aided and abetted by harmful doctrines about the future (especially “left behind” dispensationalist eschatology), industrial-era Christians have used toxic, industrial-strength beliefs to legitimize the plundering of the earth, without concern for future generations of humans, much less our fellow creatures. After all, if Jesus is coming back soon, and if God will soon destroy the earth and take righteous souls to heaven, who cares about the earth? What’s a little human domination in comparison to divine damnation?
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In other words, when the community of faith gathers, its purpose is to equip its members for a life of love and good deeds when the community scatters.
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We must never underestimate our power to be wrong when talking about God, when thinking about God, when imagining God, whether in prose or in poetry. A generous orthodoxy, in contrast to the tense, narrow, or controlling orthodoxies of so much of Christian history, doesn't take itself too seriously. It is humble. It doesn't claim too much. It admits it walks with a limp.
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In religion as in parenthood, uncritical loyalty to our ancestors may implicate us in an injustice against our descendants: imprisoning them in the errors of our ancestors.
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Accumulating orthodoxy makes it harder year-by-year to be a Christian than it was in Jesus day.
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This papal document—which has not yet been repudiated by the Catholic Church—was the basis for the Christian justification of colonialism and the building of competitive Spanish, Portuguese, British, Dutch, French, Belgian, German, and other Euro-Christian empires that spanned the world.13 It was the genocide card that was given to every white Christian nation.