Richard Rohr has helped me to be wary of focusing too much on what I dislike or despise. He argues, as we’ve said before, that what we fight against too long or too hard often becomes determinative for us. We become what we hate, if we aren’t careful.
An excellent illustration of this is the fundamentalist/modernist split in the early 20th century (a fight still being waged, though pseudonymously). The crux of that divide is often cast as “modernists who embrace Enlightenment, rationality, science, etc.” and “fundamentalists who reject all of the above.” This couldn’t be further from the truth. Both fundamentalists and modernists drink deeply from the waters of modernity. William (Billy) Abraham from Perkins Theological Seminary describes it thus:
“The fundamentalists clearly see the elemental problem of the church as intellectual and theological. More precisely, they are betting the future on a very particular epistemology of theology. The solution offered, however, is wildly off base. For one, the whole attempt to secure the kind of formally approved foundations required is precisely the heart of the whole Enlightenment project. Hence, contemporary fundamentalists are throughougly modern creatures committed to the same intellectual aspirations as their secular enemies. If the Enlightenment has caused so much trouble, it would be odd in the extreme to argue that we could get beyond it by accepting its basic premises and modes of operation. Second, as I have argued at length elsewhere, the Fundamentalist doctrine of Scripture is deeply flawed. The crucial weakness is that it has historically depended on a doctrine of divine dictation or on a latent confusing of divine inspiration with divine speaking and related speech acts of God. Thirdly, and most importantly, the move to include the inerrancy of Scripture as the linchpin in a new creed for the church involves not only a radical departure from the actual canonical decisions of the church as made in the great ecumenical councils but also a profound reorientation of the inner structure of the church’s intellectual heritage and vision. It involves a shift from soteriology to epistemology.”
Read through the lens of intellectual history and philosophy, it thus becomes clear that the fundamentalist/ modernist spat, however vicious, is a civil war. They are neighbors, not opposites. it is a war of brother versus brother over whose mode of epistemological certainty is better. This is why Christians who try to “prove” dogmas such as the resurrection false, via the means of scientific discourse, or prove it valid though Biblical or historical inquiry, are essentially doing the same thing. They have both made the (mistaken, if well-meaning) choice to try to prove Christian doctrine rather than celebrate, confess, pray, or teach it.
As Abraham so insightfully points out, the decision to privilege epistemology over soteriology or some other aspect of Christian truth is not a neutral one. In pursuing this, both do damage not only to the visible church, but to Christian doctrine, witness, and unity.
Where do you see evidence of this capitulation to modernity – in either its modernist or fundamentalist forms – in the church today?
Source: William J. Abraham, The Logic of Renewal (Grand Rapids: Eerdman’s 2003), 20.