Roger Olson writes in order combat “folk Christianity” which he defines as “a badly distorted version of Christianity that thrives on clichés and slogans and resists reflection and examination” (12). Olson argues that the antidote to folk Christianity is reflective Christianity – a faith that “values the life of the mind and critical thought” (19). One advantage of reflective Christianity is that is “has the courage to say ‘I don’t know,’ rather than fall back on half-baked and pat answers that wither and die under scrutiny” (19-20).
In order to encourage reflective Christianity, Olson identifies ten popular-yet-problematic beliefs prevalent among Christian students, youth pastors, and pastors. By challenging folk Christianity, Olson hopes to take us deeper into the mysteries of the faith. The sayings he challenges include:
“It’s a mystery, just accept it.” Olson does not have a problem with an appeal to mystery, he simply believes it is often invoked prematurely. “Some people jump to mystery too fast and too soon and thereby risk making Christianity sound esoteric (secret, hidden knowledge) rather than public and intelligible” (32). A difficult distinction must be made: “Some issues are problems to be solved while others are mysteries to be embraced” (34).
“God is in control.” Olson points out how this saying is far too simplistic: “To go around saying ‘God is in control’ is the same; it raises more questions them it answers. What kind of control does God exercise? How is it compatible with his goodness? What does ‘control’ mean in a context of sin and evil and their consequences?” (50) One may achieve a certain level of comfort in believing that “God is in control” of every minute detail of life but this falls apart in the face of radical evil: “What comfort is in believing that God manipulates events so that children contract leukemia and die slow, agonizing deaths? What comfort comes with believing that Hitler was an instrument in the hands of God? Sure, these beliefs may invest meaning and purpose in such otherwise absurd events, but what do they say about God?” (54) No matter what one’s view on God’s sovereignty is, most people believe that “God limits the exercise of his power for the sake of real, free relationships with people and for the sake of creatures’ moral responsibility” (53). Olson prefers the more expanded statement, “God allows whatever happens but not everything is according to his perfect will” (58). We may question the extent and limits of God’s control, but we should remain confident of God’s goodness.
“Jesus is the answer.” First of all, this is too Unitarian. The Trinity is the answer. Second, not everyone is on the same playing field. Not everyone is asking the same questions. For what is Jesus the answer? In other words: What’s the question?
“The Bible has all the answers.” Oh, really? What political system does the Bible teach? Democracy? Marxism? What economic system does it support? Capitalism? Communism? What treatment should schizophrenics receive? The Bible is inspired and it fulfills its purpose of giving us all we need for faith and godliness, but there are many contemporary issues that it does not address. But its purpose is not to be a science textbook, medical manual, encyclopedia, or self-help book. Olson’s most challenging statement is in regard to his questioning of inerrancy. After all, “One or two errors in a phone book hardly makes it useless” (83). Even a scratched record can still communicate, despite its minor flaws. The Bible is inspired by God’s Spirit but communicated through human and cultural mediation.
Olson also addresses the sayings: “God has a perfect plan for your life,” “God helps those who help themselves,” “Jesus is coming soon,” “All sins are equal,” “Judge not,” and “Money isn’t bad, but only what we do with it.” In the end he invites us to believe while living with questions.
Leave a comment