The Emergent Church's Retreat into Pre-Reformation Darkness

[Pastor Dale Morgan]

*Perilous Times

The Emergent Church's Retreat into Pre-Reformation Darkness*

by Paul M. Elliott
Trinity Foundation

In recent years, the Emergent Church movement has become a
headline-grabbing favorite of the religious media establishment.
Emergent leaders' books and videos line the shelves of religious
bookstores. Press coverage of their activities and pronouncements is
overwhelmingly favorable. The movement has received national exposure in
a two-hour PBS television special and on ABC's Nightline. Emergents'
influence has spread like wildfire in colleges, seminaries, and churches
- mainline liberal, Roman Catholic, and Evangelical alike.

Emergent Church1 leaders and their supporters promote the movement as
"the way forward" for the church. It is, they claim, a "new Reformation"
with its own "95 theses" and its own new Luther pointing the way. But
the Emergents' "way forward" is in fact a headlong, headstrong retreat
into pre-Reformation spiritual and intellectual darkness.

"By Their Fruits You Will Know Them"

Most Bible-believing Christians know little about the Emergent Church
movement, even as it devours once sound churches, Christian colleges,
and seminaries. Many sincere Christians have been confused and even
deceived. They are ready to give Emergents the benefit of the doubt
because the movement's place on the theological spectrum seems difficult
to pin down. Are they liberals? Are they conservatives? Do they simply
defy conventional labels?

Emergent's own definition of their movement is unhelpful: "a growing,
generative friendship among missional Christians seeking to love our
world in the Spirit of Jesus Christ."2 Emergents make up their theology
(if it can be dignified by that term) on the fly, and it changes with
the winds.

Bible-believers need not be confused by the Emergent confusion. The Lord
Jesus Christ himself gave us a straightforward procedure for evaluating
all men and movements:

Beware of false prophets, who come to you in sheep's clothing, but
inwardly they are ravenous wolves. You will know them by their fruits.
Do men gather grapes from thorn bushes or figs from thistles? Even so,
every good tree bears good fruit, but a bad tree bears bad fruit. A good
tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every
tree that does not bear good fruit is cut down and thrown into the fire.
Therefore by their fruits you will know them. (Matthew 7:15-20)

We must evaluate Emergents' fruits by the infallible standard of
Scripture alone. The Bible employs none of the man-made, sliding-scale
labels churches too often apply in such evaluations -
liberal/conservative, classical/progressive, traditional/contemporary,
old-school/new-school. Nor does the Bible speak in terms of following a
"third way" of compromise. In His Word, the Holy Spirit uses only two
categories: truth and error.

The dividing line between truth and error is fixed and well-delineated
in God's Word. It is the Christian soldier's battle front. On one side
is light, on the other side darkness. There is no demilitarized zone
where the forces of truth and error may meet under a flag of truce and
negotiate. Unless Christians view the fruits of the Emergent confusion
in those terms, we view them un-Biblically.

Those fruits include deconstruction of the Bible, grace, faith,
salvation, and the church. Emergents' deconstruction of the person and
work of Jesus Christ is openly blasphemous. Emergents arrogantly
pro-claim that the Gospel of salvation by grace alone, through faith
alone, in the finished work of Christ alone, is an insult to their
intelligence. Man, not Christ or the Bible, is preeminent in Emergent
thinking. The Emergent Church may be the most narcissistic movement in
church history.

Emergents reject truth/error thinking. Their keynote is the deadly
embrace of paradox. Emergent leaders have invented an Orwellian newspeak
that employs terms such as "orthoparadoxy" ("correct paradox"), and
"paradoxology" (the "glory of paradox") to describe their approach to
all things.

New Luther or Blind Leader?

In 2004, Emergent guru3 Brian McLaren published what was hailed as a
landmark book called A Generous Orthodoxy.4 Phyllis Tickle, who
according to her website is "a lay Eucharistic minister and lector in
the Episcopal church,"5 wrote the foreword, in which she said:

Religion is like a spyglass through which we look to determine our
course, our place in the order of things, and to sight that toward where
we are going [sic]. On a clear day, no sailor needs such help, save for
passing views of a far shore. But on a stormy sea, with all landmarks
hidden in obscuring clouds, the spyglass becomes the instrument of hope,
the one thing on board that, held to the eye long enough, will find the
break in the clouds and discover once more the currents and shores of
safe passage. Ours are stormy seas just now; and I believe as surely as
Martin Luther held the spyglass for sixteenth-century Europe, so Brian
McLaren holds it here for us in the twenty-first....

...The emerging church has the potential of being to North American
Christianity what Reformation Protestantism was to European
Christianity. And I am sure that the generous orthodoxy defined in the
following pages is our 95 theses. Both are strong statements, strongly
stated and, believe me, not lightly taken in so public a forum as this.
All I can add to them in defense is the far simpler statement: Here I stand.

So, on that basis, the one thing that remains is to invite you to join
thousands and thousands of others who have already read these words and
subsequently assumed them as the theses of a new kind of Christianity
and the foundational principles for a new Beloved Community.6

The "Beloved Community" of which Tickle speaks is a term coined by
pseudo-Christian philosopher Josiah Royce (1855-1916). In his 1913 book,
The Problem of Christianity, Royce said that the doctrine of the
incarnation is not about the coming of God in the person of Jesus
Christ, but the incarnation of God in the visible church. He added that
"the visible church, rather than the person of the founder [Jesus
Christ], ought to be viewed as the central idea of Christianity." To
Royce, the "problem of Christianity" was Jesus Christ.

Royce also said that the visible church forms a "Universal Community of
Interpretation" that redefines "Christianity" to suit the conditions of
the times. Royce is a favorite philosopher of the Emergents. Tellingly,
his long-out-of-print book was recently republished by the Catholic
University of America, an institution of the greatest chameleon church
on Earth. 7

Confused and Proud of It

Brian McLaren is clearly comfortable in the intellectual and theological
company of people like Tickle and Royce. The full title of McLaren's "95
Theses of the Emergent Church" is quite a mouthful:

A Generous Orthodoxy: Why I Am a Missional-Evangelical-Post-Protestant
-Liberal/Conservative-Mystical/Poetic-Biblical-Charismatic/Contemplative-Fundamentalist/Calvinist-Anabaptist/
Anglican-Methodist-Catholic-Green-Incarnational-Depressed-Yet-Hopeful-Emergent-Unfinished
Christian

Rather than being ashamed of his confused state of mind, McLaren wears
this complex and contradictory title proudly. He uses each of the
descriptions in the lengthy subtitle of his book as the title of a
chapter within it. McLaren presents himself as the guru of a "new
Reformation" built not on Biblical orthodoxy, but on a man-centered
theology of paradox.

A follow-up book, An Emergent Manifesto of Hope (2007), authored by
McLaren and twenty-six other Emergent thought leaders, is an equally
confused and confusing theological Tower of Babel. Its architects and
builders are bent on not simply tearing down the Reformation, but on
taking the church back into pre Reformation darkness. In the process,
McLaren and his fellow Emergents leave no doubt that they are not really
Christians at all.

The Origin of the Term "Emergent"

The Emergent Church movement is unabashedly postmodernist. Emergents'
only absolute is that there are no absolutes. Feelings and experience
preclude the acceptance of propositional truth. Emergent "truth" comes
through dialogue and consensus, and therefore today's "truth" is not
necessarily tomorrow's. Theology is "conversational." Truth itself is
"emergent."

What is the definition of "emergent"? Brian McLaren offers this:

There are many kinds of thinking. Some thought is discursive, tracing
the development of an idea in a linear way. Some is polemical, staging a
winner-takes-all fight between ideas. Some is analytical, breaking down
complex wholes into simple parts or tracing complex effects back to
simpler causes. But some thought seeks to embrace what has come before -
like a new ring on a tree - in something bigger. This is emergent (or
integral, or integrative) thinking.8

This definition of "emergence" has its roots in the philosophy of a man
named Ken Wilber, who mixes elements of Christianity, Buddhism, New Age,
and Eastern philosophies into his so-called religious practice. Wilber
is becoming popular as a thought leader among an ever-widening circle of
Evangelical and Reformed churches and seminaries. McLaren says the
definition of "emergence" is based on Wilbur's evolutionary concept of
the "Great Nest of Being" which consists of, as McLaren puts it, "these
realities"

1. Space and Time: the primal creation in which everything emerges.

2. Inanimate Matter: the domain of physics and chemistry in space and time.

3. Microbiotic and Plant Life: the domain of microbiology and botany,
which embraces domains 1 and 2 and adds life.

4. Animal Life: the domain of zoology, which comprises domains 1 through
3 and adds increasing levels of sentience and intelligence.

5. Human Life: the domain of anthropology and psychology and art and
ethics, which comprises domains 1 through 4 and adds increasing levels
of consciousness and culture.

6. Spiritual Life: the domain of awareness of God, accessed through
theology and spirituality and mysticism, which encompasses domains 1
through 5, and adds the experience of the sacred and conscious
relationship with God.9

This kind of thinking marries Eastern mysticism and New Age thought with
classical Darwinism. Everything emerges from something else, says
McLaren. He then gives his first example of how he says Christians need
to practice "emergent" thinking: "In whatever ways Protestants feel they
emerged from Catholicism...they can't despise their roots or reject
their past."10 As we shall see, what McLaren has in mind is a
redefinition of Protestantism as the prelude to an unconditional
surrender to Roman Catholicism.

Say "So Long" to the Solas How does the Emergent Church's "new
Reformation" compare with the one that freed Biblical Christianity from
the shroud of Romanism? What of the five solas, the rallying cries of
that Reformation? What of sola Scriptura, the Reformers' declaration
that the Christian's authority is Scripture alone? What of sola gratia,
salvation by grace alone? What of solus Christus, the truth that
salvation is through Christ alone? What of sola fide, justification by
faith alone? And do Emergents believe in soli Deo gloria, that the glory
belongs to God alone?

Emergents dismiss adherence to such fundamentals, says spokesman Barry
Taylor, as "a constant reminder that religion can be a source of chaos
and confusion."11 But who is really living in the realm of chaos and
confusion - those whom the Emergents deride as "fundamentalists," or
Emergents who have exalted themselves against the knowledge of God? How
do the theological currents flowing through the Emergent Church compare
with the Reformation's great and fundamental statements of the Biblical
faith "once for all delivered to the saints"? We shall allow Emergent
Church spokesmen to answer for themselves, to their own condemnation.

Deconstructing the Word of God

We begin with sola Scriptura, the doctrine that the Christian's sole
authority is Scripture alone. Emergent Church leaders will tell you they
are uncertain of most things. They wear ambiguity like a badge of honor.
But they are certain of one thing: The Bible is not the inspired,
infallible, inerrant, uniquely authoritative Word of God.

What do Emergent Church leaders say is the nature of the Bible? Emergent
guru McLaren says that the Bible is "an inspired gift from God - a
unique collection of literary artifacts."12 Emergent leader Doug Pagitt
agrees with McLaren, hinting at what they mean by "inspired." The
"history of the Christian faith," Pagitt says, is that "the Scriptures
come from and inform the church."13 In other words, they do not come
from God in the sense of verbal, plenary, authoritative inspiration
spoken of in passages such as 2 Timothy 3:16-17 and 2 Peter 1:20-21.

McLaren is even more explicit. He says that "the purpose of Scripture is
to equip God's people for good works."14 McLaren and other Emergents
repeat this statement frequently in their writings, almost as a mantra.
But there is never a word about Scripture's telling mankind how to
become one of God's people, through faith in the person and work of
Jesus Christ. Throughout their writings, Emergents assume that everybody
is already one of "God's people." You just have to get busy doing "good
works," as they define them.

But after stating that "the purpose of Scripture is to equip God's
people for good works," McLaren follows immediately with this:
"Shouldn't a simple statement like this be far more important than
statements with words foreign to the Bible's vocabulary about itself
(inerrant, authoritative, literal, revelatory, objective, absolute,
propositional, etc.)?"15

Just how "foreign" does McLaren think these words are to Scripture? He
does not hesitate to tell us, in a book with one of the most ironic
titles ever: Adventures in Missing the Point, co-authored by McLaren and
so-called "Evangelical left" spokesman Tony Campolo. McLaren's and
Campolo's title reflects their fatuous belief that the Bible-believing
Christian church has "missed the point" on just about everything. (Of
course, Emergents have "gotten the point.") "The Bible is an inspired
gift from God - a unique collection of literary artifacts," McLaren
says. But it is not the inspired, infallible, inerrant, propositional,
revelatory, absolute, objective, Word of God. What's more, McLaren
asserts, "not even one hundredth of one percent of the Bible" presents
"objective information about God."16

Those are some pretty absolute statements from a man who claims that
little, if anything, is certain. But McLaren is just getting warmed up.
The Christian church, says McLaren, has misrepresented the Bible as
something containing "universal laws." "We claimed that the Bible was
easy to understand," he laments. "We presented the Bible as a repository
of sacred propositions." All of that was wrong, he says. And, echoing
the true position of the Roman Catholic Church-State, McLaren laments
that "we mass produced the Bible" and gave Christians the impression
that they could interpret it for themselves.17

Orthoparadoxy and Paradoxology

How, according to Emergents, are we to approach this "inspired" but
humanly-originated, non-inerrant, non-infallible, non-authoritative
Bible? Emergent spokesman Dwight J. Friesen, a professor of practical
theology at Mars Hill Graduate School (Seattle) and a member of the
Faith and Order Commission of the ultra-liberal National Council of
Churches, says that Christ was not interested inorthodoxy but in "a full
and flourishing human life."18 What must develop, says Friesen, is not
orthodoxy - correct teaching - but a piece of Emergent doubletalk called
orthoparadoxy or "correct paradox." Friesen writes:

Orthoparaxody represents a conversational theological method that seeks
to graciously embrace difference while bringing the fullness of a
differentiated social-self to the other. Through the methodology of
orthoparadoxy, competing ideas, practices, and hermeneutics are seen as
an invitation to conversational engagement rather than as something to
refute, reform, or revise.19

Current theological methods that often stress agreement/disagreement,
win/loss, good/bad, orthodox/heresy, and the like set people up for
constant battles to convince and convert the other to their way of
believing....20

Orthoparadox theology is less concerned with creating "once for all"
doctrinal statements or dogmatic claims and is more interested in
holding competing truth claims in right tension.... Orthoparadox
theology requires a dynamic understanding of the Holy Spirit.21

...see conversation starters where you once saw theological disagreement.22

Emergent Church spokeswoman Nanette Sawyer has added another term to the
Emergent lexicon of confusion and doubt: paradoxology. Sawyer is an
ordained Presbyterian Church USA (PCUSA) minister with degrees from both
Harvard and McCormick divinity schools. Sawyer, like most of her fellow
Emergents, takes refuge from the light of truth in the caverns of
paradox. Those who believe the Bible's categorical, propositional truth
claims are arrogant and superficial, she says. They have not ascended to
the lofty realms of higher knowledge that can only be attained by
embracing paradox:

There is a beauty in paradox when it comes to talking about things of
ultimate concern. Paradox works against our tendency to stay superficial
in our faith, or to rest on easy answers or categorical thinking. It
breaks apart our categories by showing the inadequacy of them and by
pointing to a reality larger than us, the reality of gloria, of light,
of beyond-the beyond. I like to call it paradoxology - the glory of
paradox, paradox-doxology - which takes us somewhere we wouldn't be
capable of going if we thought we had everything all wrapped up, if we
thought we had attained full comprehension. The commitment to embracing
the paradox and resisting the impulse to categorize people (ourselves
included) is one of the ways we follow Jesus into that larger mysterious
reality of light and love.23

The Gnostics, who sought to destroy the Biblical faith of the early
church by leading it to a "higher" mystical knowledge beyond Scripture,
would be proud of Nanette Sawyer. So would the Church of Rome, whether
16th– or 21st–century. This is how we must approach the Bible, according
to Brian McLaren:

Drop any affair you may have with Certainty, Proof, Argument.... The
ultimate Bible study or sermon in recent decades yielded clarity. That
clarity, unfortunately, was often boring - and probably not that
accurate, either, since reality is seldom clear, but usually fuzzy and
mysterious....24

Find things to do with the Bible other than read and study it [and
McLaren then suggests several that are forms of medieval, mystical
meditation commended by the Roman Catholic church].25

In the recent past we generally began our apologetic by arguing for the
Bible's authority, then used the Bible to prove our other points. In the
future we'll present the Bible less like evidence in a court case and
more like works of art in an art gallery.26

In the recent past we talked a lot about absolute truth, attempting to
prove abstract propositions about God (for instance, proving the
sovereignty of God).27

That approach, McLaren asserts, is passé in the postmodern world.
Protestants have gotten it all wrong about the Bible, by using concepts
of truth and error to "lay low" their Catholic "brethren" -

Protestants have paid more attention to the Bible than any other group,
but sadly, much of their Bible study has been undertaken to fuel their
efforts to prove themselves right and others wrong (and therefore worthy
of protest)...the Bible does not yield its best resources to people who
approach it seeking ammunition with which to lay their [Catholic]
brethren low.... How many Protestants can't pick up their Bibles without
hearing arguments play in their heads on every page, echoes of the
polemical preachers they have heard since childhood? How much Bible
study is, therefore, an adventure in missing the point?28

Stone Soup Theology

Emergent theology must embrace mystery and paradox, and discard
propositional truth, because of.its rush to include all ideas and
perspectives in the pursuit of "higher knowledge." Emergents often refer
to their approach as "conversational theology." In the Emergent view,
too many cooks don't spoil the soup. They enrich it and spice it up.

But the dish simmering in the Emergent kitchen is actually stone soup.
The recipe reads thus: Start not with God's Word but with an empty pot.
Fill it not with Living Water but with the dank and putrefying fluid of
broken cisterns. Throw in any old stone just as long as it is not Christ
the Rock of Offense. Then let everyone who comes along throw in any
heresy he (or she) wishes, whether it's fresh from the fertile fields of
postmodernism, or stinking and moldy from the dark cells of the Middle
Ages. Stir the soup constantly and mix thoroughly. You can serve this
fetid dish at any stage in the cooking process. Serve hot, cold, or
lukewarm. It doesn't matter, because your fellow Emergents (and their
camp followers in academia and the religious media) will say it's
delicious no matter what.

For Bible believers whose spiritual taste buds have not been seared with
a hot iron, the true taste of this theological soup is bitter irony:
While Emergent theology claims to be generously inclusive, it is fatally
exclusive of anything that really matters. While it welcomes any and
every idea the sinful mind of man can imagine, it rejects anything from
the mind of God. Certain ideas are forbidden - or if they are introduced
into the conversation, they will be ridiculed and quickly rejected.
Those ideas are the Bible's propositional truths.

The results are predictable. The Emergent "God" is not the God of the
Bible, but whatever Emergents make him/her/it out to be - and you will
find Emergents referring to "God" as any of the three.

The Bible is not the inspired, infallible, inerrant, uniquely
authoritative Word of God, but a collection of literary artifacts. Its
value and usefulness are determined not by any objective standard, but
by Emergents' subjective agendas.

"Grace" is not the gift of God that brings about salvation from sin and
Hell, but Emergents' gift of inclusiveness to anyone of any religion, or
no religion at all, as long as all can agree on a left-wing social
economic-environmentalist agenda.

Jesus Christ may be many things, but He is not the God of the Bible. He
may be a moral example, a social revolutionary, a religious iconoclast,
or a radical environmentalist. As we shall see, in the Emergents'
twisted theology He may even be an insane sexual pervert. Emergents'
blasphemy of Christ knows no limits.

The Gospel: An Insult to Emergents' Intelligence

The writings of Emergent Church spokesmen contain many recurring themes,
but one is especially prominent: The Biblical Gospel of personal
salvation from sin and wrath by God's grace alone, through faith alone,
in Jesus Christ alone, is an insult to their intelligence. Nanette
Sawyer, whose love of "paradoxology" we mentioned earlier, is among the
insulted. Her story is typical:

My explicit rejection of Christianity happened when our family minister
implicitly rejected me. When I was a preteen, he visited our house,
spoke with my parents, then pulled me aside, the eldest, for a chat of
our own. He asked me if I was a Christian. This is a very interesting
question to ask a child who has been raised in a Christian household.
Being asked such a question I was, in essence, being told that I might
not be a Christian. I responded that I didn't know. The conversation
went downhill from there and ended with my saying that I guessed I
wasn't a Christian. He told me that I had to believe [on Jesus Christ as
Savior] to be a Christian and I didn't believe it.

After that, I spent a good fifteen years defining myself as not
Christian. Some of the things that I had been taught in Christian
contexts, both explicitly and implicitly, were unacceptable to me. I was
taught, for example, that there are good people and bad people,
Christian people and non-Christian people, saved people and damned
people, and we know who they are.

...I was taught that I was inherently bad, and that I would be judged
for that. I was told that the only way out of the judgment was to admit
how bad I was....

Thinking back on that pivotal interaction with my childhood minister, I
believe the whole conversation missed the mark in a big way. He was
defining Christian identity as assent to a list of certain beliefs, and
he was defining Christian community as those people who concur with
those beliefs.... In asking me if I was a Christian, and accepting [my]
answer, he essentially told me that I wasn't part of the community. I
wasn't in; I was out.29

Affronted by this, Sawyer says that she later became a "Christian"
through Hindu meditation and the medieval, mystical Roman Catholic
practice of "centering prayer" - all while a student at Harvard, taking
a master's degree in comparative world religions. She then tells of her
experience while attending the services of a liberal Presbyterian church
in Boston:

The minister there invited me into the community by serving me communion
without asking if I was a Christian.... He didn't ask, "Are you one of
us?" He didn't say, "Do you believe?" He simply said, "Nanette, the Body
of Christ, given for you."30

On this basis, Sawyer says, she became a "Christian" and was
subsequently ordained as a minister in the apostate PCUSA.

With all this background, you may understand the reason my statement of
faith, my personal credo, written in seminary and required for
ordination in the Presbyterian Church [USA], included the line: "I
believe that all people are children of God, created and loved by God,
and that God's compassionate grace is available to us at all times."

Imagine my surprise when a particular pastor challenged me on this
point. He suggested that "children of God" is a biblical phrase, and
that I was using it unbiblically. He believed that not all people are
children of God, only Christians....31

Imagine a pastor having the nerve to say that to be a "child of God" is
a doctrinal term with a specific Biblical meaning. How thoroughly
un-postmodern can you get? Sawyer recounts her shocked reaction to this
intellectual baboon: "I focused on not letting my jaw hit the floor."
She continues:

So what about the Bible on this question of the children of God? Is it
unbiblical to call all people the children of God? It is true that there
are many places in the New Testament that talk about the children of God
as the followers of Jesus. But it is not true that this must lead us to
the kind of arrogance that asserts that non-Christians are not children
of God....

Even if we could answer the question of who is and isn't a child of God,
it wouldn't help us be better followers of Jesus; it would only help
divide people into more categories.32

Rather than submitting to the Gospel teaching that only those who
believe on the name of the Lord Jesus Christ as Savior have the
authority to be called the children of God (John 1:12), Sawyer goes on
to misread three New Testament passages to support her contention that
even the Bible itself is "undermining such an exclusionary claim."33

Like Nanette Sawyer, Brian McLaren also takes umbrage at the Bible's
doctrine of salvation:

...I used to believe that Jesus' primary focus was on saving me as an
individual.... For that reason I often spoke of Jesus as my "personal
Savior" and urged others to believe in Jesus in the same way....34

Through the years...I became less and less comfortable with being
restricted to the "personal Savior" gospel.35

McLaren says that his rejection of the Biblical Gospel is rooted in his
rejection of the Bible's teaching of eternal punishment in Hell for
those who do not receive Christ as Savior. He says that "radical
rethinking" of the doctrine of Hell is needed.36 Since McLaren can't
stand Jesus' own words on the subject (He spoke of Hell far more than of
Heaven), he dares to put these words in Christ's mouth:

"I am here to save you...not by telling you to...focus on salvation from
Hell after this life (as some people are going to do in My name) - but
by giving you permission to start your participation in God's mission
right now, right where you are, even as oppressed people. The
opportunity to start living in this new and better way is available to
you right now: The kingdom of God is at hand."37

The audacity of Emergents in suppressing the truth in unrighteousness
(Romans 1:18) seemingly knows no bounds.

Given these and other statements by Emergent Church leaders, it seems
almost ludicrous to compare their mind-set with the salvation solas of
the Reformation, but we shall do so, because it further reveals the
depths of their darkness.

Deconstructing Grace

What of sola gratia, salvation by God's grace alone? The term "grace"
does not appear often in Emergent writings, and the reason is simple:
Since everyone is a "child of God," no one needs the kind of grace of
which the Bible speaks. When Emergents do speak of "grace" at all, it is
not as the basis of salvation from sin through Christ. In the Emergent
lexicon, grace means inclusiveness. And that is the basis on which, they
claim, God is saving society and the environment through the moral
example of Christ.

Emergent spokesman Samir Selmanovic, who grew up as a Muslim, became a
Seventh Day Adventist pastor, and now serves on the Faith and Order
Commission of the National Council of Churches, writes a chapter in The
Emergent Manifesto of Hope called "The Sweet Problem of Inclusiveness."
His theme is that everyone, "Christian" and non-Christian, is going to
be "saved" by the grace of inclusiveness:

For the last two thousand years, Christianity has granted itself a
special status among religions. An emerging generation of Christians is
simply saying, "No more special treatment. In the Scripture God has
established a criteria [sic] of truth, and it has to do with the fruits
of a gracious life" (see Matthew 7:15-23; John 15:5-8; 17:6-26). This is
unnerving for many of us who have based our identity on a notion of
possessing the truth in an abstract form. But God's table is welcoming
to all who seek, and if any religion is to win, may it be the one that
produces people who are the most loving, the most humble, the most
Christ-like. Whatever the meaning of "salvation" and "judgment," we
Christians are going to be saved by grace, like everyone else, and
judged by our works, like everyone else.38

By using such twisted definitions of "grace" Brian McLaren is able to
assert that:

The average Roman Catholic today (at least, among those I meet) is
increasingly clear about God's grace being a free gift, not something
that can be earned or merited. It's hard to keep protesting against
[such] people....39

On the basis of such an inclusive "grace," McLaren says that we need to
redefine - actually deconstruct - what it means to be a Protestant, and
come together in an all-embracing Christendom:

What if we were to redefine protest as "protestifying," pro meaning
"for" and testify meaning "telling our story"?...Both Catholics and
Protestants, and Eastern Orthodox too, can come together as
pro-testifiers or post-Protestants now, because together we are reaching
a point where we acknowledge...we have a lot to learn from the very
people we've been protesting...[and] can come together searching for
what we are for....40

It is not only other nominal "Christians" with whom Emergents seek to
come together. Their redefinition of grace as inclusiveness embraces
"our Muslim sisters and brothers" as well. McLaren writes:

Ramadan is the Muslim holy month of fasting for spiritual renewal and
purification. It commemorates the month during which Muslims believe
Mohammed received the Quran through divine revelation, and it calls
Muslims to self control, sacrificial generosity and solidarity with the
poor, diligent reading of the Quran, and intensified prayer.

This year [2009], I, along with a few Christian friends (and perhaps
others currently unknown to us will want to join in) will be joining
Muslim friends in the fast which begins August 21. We are not doing so
in order to become Muslims: we are deeply committed Christians. But as
Christians, we want to come close to our Muslim neighbors and to share
this important part of life with them. Just as Jesus, a devout Jew,
overcame religious prejudice and learned from a Syrophonecian woman and
was inspired by her faith two thousand years ago (Matthew 15:21ff, Mark
7:24ff), we seek to learn from our Muslim sisters and brothers today.41

Thus McLaren embraced Islam and endorsed its celebration of the Quran,
the corrupt book Muslims place in authority over the Bible, while
twisting Scripture to accuse Jesus Christ of "religious prejudice."
Following this blasphemous outburst, "committed Christian" McLaren began
his observance of Islam's Ramadan with this published prayer:

God, Creator of all people, in this month when a billion people will
observe Ramadan with fasting and prayer, with devotional reading and
with kindness to the needy, may your Spirit be at work in the hearts of
Muslims, Christians, and Jews (who together make up over half the
world's population) as well as people of other faiths and no stated faith.

May your gentle voice call us to move beyond our tribal visions of a
deity who loves "us" but hates "them." Help us to see you more truly as
you are, a God who is pure light, rich in mercy, whose mercy triumphs
over judgment, who knows us each by name, and who graciously considers
us beloved, wherever we are from, whatever our background, whatever
labels we apply to ourselves or others apply to us.

May your voice of truth call us to question the prejudices and
misconceptions about you and about one another that we learned from
well-meaning but misinformed authority figures, even when they thought
they were speaking in your name.42

The number one "misinformed authority figure" McLaren rejects is the
Lord Jesus Christ himself. Christ-rejection is the true basis of
Emergents' inclusive "grace."

Deconstructing Faith At this point it may seem even more absurd to ask
about Emergents' attitude toward sola fide, salvation by faith alone,
apart from works. But we press on, if only to demonstrate that
Emergents' notions of "Biblical faith" are just as astonishingly
un-Biblical as their notions of "grace" and their view of the Gospel as
an insult.

We shall cite just one example. Emergent leader Randy Woodley, one of
the contributors to An Emergent Manifesto of Hope, is a Cherokee Indian
who works for an organization called First Nations Ministries. As a
discerning Christian reads Woodley's chapter titled "Restoring Honor in
the Land" it becomes obvious that his theology is rooted in the animism
of the American Indian.

Woodley says "the American church" has "a stolen continent as its
foundation."43 He quotes liberal theologian Walter Brueggemann as saying
that "land is central, if not the central theme of Biblical faith". The
Scripture-driven Christian may ask, "Really? And how is such a 'Biblical
faith' to be worked out?" Woodley tells us: Through the "salvation" of
Indian lands "stolen" by white Europeans - that is, the return of the
entire North American continent to its "rightful owners" -

As a Native American, I view the land given to my people through
covenant with the Creator as sacred. We have developed ceremonies,
stories, and traditions [all steeped in pagan animism, we must note]
that aid us in living a sacred life on the land. Living this life is one
that is reminiscent of the original covenant with human beings in the
garden. It can be characterized as a "shalom sense of place." Because
our land was stolen, the non indigene must find it difficult to feel the
same congruity with the land. Yet the apparent sense of loss and
incongruity felt by non indigenes cannot be avoided until the issue of
stolen land and missing relationship with America's host people is
worked through.

The solutions will not come easily. There will be more pain and loss to
be sure, and it will likely span several generations. Yet God's shalom
kingdom demands that the issue of land be addressed. The issue must be
addressed if Native Americans are ever to come back from marginality and
into wholeness. It must be addressed if non indigenous peoples ever hope
to recover the missing sense of place that God has always intended for
all human beings to experience to gain integrity, congruence, and
wholeness in their lives. Seeking out and establishing relationships
between the emerging church and indigenous people is paramount to
finding shalom and providing a secure future for the next seven
generations.44

So much for sola fide, Biblical faith in the person and work of the Lord
Jesus Christ to save individuals from sin and eternal condemnation,
apart from works. Authentic Christian faith focuses not on fixing up
this dying world, but looks forward to "new heavens and a new earth,
wherein dwells righteousness" (2 Peter 3:13). Authentic Christians seek
to win souls for that kingdom, not to rearrange the kingdoms of man on
Earth.

Deconstructing Christ

What of solus Christus, salvation through Jesus Christ alone? In their
published statements about Jesus Christ, Emergent spokesmen seem to be
engaged in a competition to see who can be the most blasphemous.

Brian McLaren devotes several chapters in his book, A Generous
Orthodoxy, to the subject of Jesus Christ. They are in a section
deceptively titled "Why I am a Christian" in which McLaren brazenly
demonstrates that he is no Christian at all.

Chapter one is titled "Seven Jesuses I Have Known"45 and chapter two is
titled "Jesus and God."46 You may have already guessed from the title of
the second chapter that McLaren teaches a distinction between Jesus and
God. The undiscerning reader might miss this, at least in the beginning.
McLaren uses a lot of Bible words and even Bible quotations to describe
Christ. Jesus is the "Son of God" - "the image of God" - "the radiance
of God's glory" - "the image of the invisible God." But McLaren's
definitions of these terms are not the Bible's.

McLaren refuses ever to say that Jesus is God. He spends several pages
explaining why he stops short of this: "God is not a male" (italics
his).47 He goes on to say:

The masculine biblical imagery of "Father" and "Son" also contributes to
the patriarchialism or chauvinism that has too often characterized
Christianity....

There is so much more that could be said, but for now, let's conclude:
"Son of God" is not intended to reduce or masculinize God....48

When McLaren comes to his fourth chapter, "Jesus: Savior of What?", he
says that Christians have "demoted" Jesus by claiming that He died on
the cross to save individuals' souls from eternal damnation:

I believe we've also misconstrued, reduced, twisted, and torqued the
whole meaning of what words like savior, save, and salvation are
supposed to mean for generously orthodox Christians.49

...it's best to suspend what, if anything, you "know" about what it
means to call Jesus "Savior" and to give the matter of salvation some
fresh attention.

Let's start simply. In the Bible, save means "rescue" or "heal." It
emphatically does not automatically mean "save from hell" or "give
eternal life after death" as many preachers seem to imply in sermon
after sermon.50

Elsewhere in the same chapter, McLaren denies the doctrine of Christ's
substitutionary atonement for sinners, and places Jesus in the category
of a moral example pointing the way in man's quest to improve society
and the environment.

To say that Jesus is Savior is to say that in Jesus, God is intervening
as Savior in all of these ways, judging (naming as evil), forgiving
(breaking the vicious cycle of cause and effect, making reconciliation
possible), and teaching (showing how to set chain reactions of good in
motion).

Jesus comes then not to condemn (to bring the consequences we deserve)
but to save by shining the light on our evil, by naming our evil as evil
so we can repent and escape the chain of bad actions and bad
consequences through forgiveness, and so we can learn from Jesus the
master-teacher to live more wisely in the future....51

"This," McLaren concludes, "is a window into the meaning of the cross."

Elsewhere in A Generous Orthodoxy McLaren makes it clear that when he
uses Biblical terms such as "reconciliation" - "evil" - "repent" - and
"forgiveness" he has nothing like the Bible's definitions in mind.

By "reconciliation" he means the reconciliation of oppressed social
classes and their oppressors, and the reconciliation of those who differ
theologically under the umbrella of inclusivism - not the reconciliation
of sinful men to the holy God through the Blood of Christ.

"Our evil" is "the oppression of the poor and disadvantaged" - not the
sin nature and the eternal death sentence passed on to the entire race
through the Fall of Adam.

The "consequences we deserve" are societal and environmental
consequences here on Earth - not eternity in Hell.

"Repent" means making society and the physical world a better place -
not turning from sin to faith in Christ, or ongoing repentance through
the operation of the indwelling Holy Spirit.

"Forgiveness" means forgiving each other of our injustices - not being
forgiven by God, the One offended in all offenses, based on propitiation
of His wrath by the Blood of Christ.

These things, not what the Bible actually teaches, are what McLaren and
his fellow Emergents claim the Bible means by "words like savior, save,
and salvation."

So much for solus Christus, salvation from eternal damnation through God
the Son alone. In the Emergent mind, Jesus Christ is emphatically not
the only Savior from sin and Hell.

But that is only the beginning. "Jesus" may be other, darker things.
Emergent spokeswoman Heather Kirk-Davidoff writes a chapter in The
Emergent Manifesto of Hope called "Meeting Jesus at the Bar: Or How I
Learned to Stop Worrying and Love Evangelism." She begins thus:

I first began to understand "relational evangelism" the night that a
woman in a bar told me that she had seen Jesus dressed as a homeless
cross-dressing man in an elf costume.

I had gone to the bar after attending a workshop on GenX ministry.

Striking up a conversation with a fellow bar patron over their drinks,
Kirk-Davidoff then engaged in an Emergent version of telling someone
about "Jesus" -

We talked about her work, her boyfriend, the music we liked, and
eventually about the musical Rent, which she loved. We talked about her
favorite character, Angel, a drum-playing homeless gay man who spends
most of the show dressed as a drag queen Santa Claus. Partway through
the show Angel dies from AIDS, surrounded by an eclectic group of
friends. "What's amazing to me," the woman said, "is how much power
Angel's love has in the lives of the other characters in the play. And
his love doesn't stop affecting them even after he dies. It's
like...it's like it's made more perfect in his death.

To which Kirk-Davidoff says she responded: "You know, some people say
Angel is a Christ figure...What do you think?"52

The Emergent "Jesus" can be just about anything, even an insane sexual
pervert, so long as he is not God - the Christ of the Bible who is
seated at the right hand of the Father in power and glory, and is coming
again to judge the world.

The Audacity of Heresy: What Attracts Evangelicals?

The Emergent Church movement's "new Reformation" embodies an incredible
array of past heresies, while adding new ones of its own. Emergents
begin with the denial of the inspiration, infallibility, and sole
authority of the Scriptures. From there it is a short journey to the
embrace of mystery - not in the Biblical sense of truth once hidden and
subsequently revealed, but of inscrutable ambiguities open only to
higher intellects; and the embrace of paradox - the god of "yes-and-no"
instead of the God of "Yes, and Amen" (2 Corinthians 1:19-20).

From there it is but a small step to deny the Trinity and the deity of
Jesus Christ. And from there the headlong plunge into the abyss
accelerates with the teaching of the false doctrine of a moral-example
"atonement" by Christ on the cross, the social gospel of the mainline
liberals, salvation (whatever that may mean) by moral effort, ecumenical
inclusivism and syncretism, the lie of universalism, and even pagan
animism and sexual perversion.

How is it, then, that so many in Evangelical and reputedly conservative
Reformed churches are embracing the Emergent Church movement, or
expressing their appreciation for its "positives" while perhaps (but not
always) also weakly expressing their "concerns"? There are no positives
about a movement that stands against everything the Bible stands for.
And "concern" is a woefully insufficient response from people who are
supposed to be engaged in spiritual warfare against the forces of
darkness that are behind evils like the Emergent Church movement
(Ephesians 6:10-12).

Students of church history will recognize much of Emergent Church
thinking on the Bible as the warmed-over 20th-century Neo-orthodoxy that
destroyed most mainline Protestant churches as well as many conservative
ones. Emergents are following in the insolent footsteps of Karl Barth,
Rudolph Bultmann, Reinhold Niebuhr, Paul Tillich and others. These in
turn were influenced by early 19th-century philosopher Søren
Kierkegaard, whose great gift to theology was to assert that there is no
such thing as objective truth.

The main reasons the Emergent Church movement is finding such acceptance
is that few among Evangelicals and the Reformed today are thoughtful
students of church history, nor are they truly students of systematic
theology. Those who assiduously study the genuine article immediately
recognize the lessons of history and the system of doctrine contained in
Scripture, and reject the worthless as counterfeit. The undiscerning, on
the other hand, are condemned to repeat the deadly mistakes of the past
by embracing a theology of nonsense that leads souls to Hell.

The Emergent Church movement is spreading a new wave of spiritual poison
through religious academia. The fact that Emergents are welcomed on the
faculties and in the classrooms of openly liberal seminaries is no
surprise. But today Emergents also find a friendly response in the
majority of reputedly more conservative Bible colleges and seminaries.
It ranges from favorable classroom exposure to outright advocacy by
professors and administrators. Reputedly conservative schools that have
fallen into the Emergent web include Biblical Theological Seminary,
Biola University, Covenant Theological Seminary, Dallas Theological
Seminary, Erskine College and Seminary, Houghton College, Reformed
Theological Seminary, Taylor Seminary, Trinity Evangelical Divinity
School, Westminster Theological Seminary in Philadelphia, and most
Southern Baptist schools.

It only takes a few years of exposure to false teaching for young minds
to become the generation that will carry the poison out of the
seminaries and colleges, into the pulpits, and into the pews.

There is another reason why so many in the Evangelical and Reformed
camps are accommodating and even embracing the Emergent Church movement.
That reason is intellectual pride. The Emergent Church movement is all
about the pride and glory of man, not the glory of God.

We have seen this pride and glorification of man in place of God in the
Emergents' essential approach to what they falsely call "Christianity."
The central focus of the Emergent religion is not the Christ of the
Bible, but an all-inclusive assembly of people from all sorts of "faith
traditions." We have also seen the same pride in the reaction of
Emergents who are insulted by the doctrine of salvation from sin and
Hell by God's grace alone, through faith alone, in Jesus Christ alone.
They reject such a doctrine because it means that true Christianity is
an exclusive rather than an inclusive faith.

We have also seen that the Emergent Church movement is all about
prideful man's embrace of mystery and paradox as the keys to "higher
knowledge." The Emergent focus is not on Biblical orthodoxy, but on "a
generous orthodoxy" - "orthoparadoxy." Emergent leader Rob Bell boasts,
"This is not just the same old message with new methods. We're
rediscovering Christianity as an Eastern religion...."53

Too Busy Having Conversations to Listen to God

At this point it may seem absurd to round out this discussion by asking
a final question about Emergent views of the solas, but we shall press
on: What is the Emergent view of soli Deo gloria, the doctrine that the
glory for man's salvation - indeed for all things - belongs to God
alone? The answer is that Emergents are all about "conversation."
Emergent cohorts (discussion groups) meet regularly around the country
to have, as their website emergentvillage.org puts it, conversations
about what they think is important. There is no touch-stone, no
authoritative body of propositional truth. Truth is what they make it,
and they make it up as they go.

Emergents are far too pridefully busy talking endlessly about being
"generative" and "missional" (their two favorite words) to simply shut
up, sit down at Jesus' feet, and listen submissively to the One who made
all things, sustains all things, will judge all things, and will make
all things new by His glorious power.

Emergents reject the Bible as the only authoritative, propositional
truth because it reins in their prideful ambitions. The Emergent Church
movement is, in their own phrases, all about "our community" - "building
our tradition" - "telling our story." Emergents see themselves as
carrying out "God's agenda to remake and restore all of creation." And
that, they say, is the "good news."

Emergent spokesman Mark Scandrette is a self-styled "spiritual teacher"
and executive director of ReIMAGINE, an organization in San Francisco
that among other things sponsors a program called "The Jesus Dojo." Dojo
is a Japanese term meaning "place of the way" and embodies meditational
concepts found in Shintoism and Zen Buddhism. In a chapter called
"Growing Pains: The Messy and Fertile Process of Becoming" in An
Emergent Manifesto of Hope, Scandrette summarizes the Emergent agenda:

* significant interest in "community," communal living, and renewed
monastic practices

* an open-source [inclusive] approach to community, theology, and
leadership that encourages flatter structures, networks, and more
personal and collective participation

* revitalized interest in the social dimensions of the gospel of Jesus,
including community development, earth-keeping, global justice, and
advocacy - with a particular emphasis on a relationally engaged approach
to these issues

* renewed interest in contemplative and bodily spiritual formation
disciplines that have, historically, been important Christian practices
[e.g., Medieval Catholic meditative practices such as "centering prayer"]

* a renewed emphasis on creation theology that celebrates earth,
humanity, cultures, and the sensuous and esthetic as good gifts of the
Creator to be enjoyed in their proper contexts

* cultivation and appreciation of the arts, creativity, artful living,
and provocative storytelling

* re-examination of vocation, livelihood, and sustainable economics.54
That, not salvation from Hell, is the "good news" according to
Scandrette and his cohorts.

The Biblical Response

Above all, Scripture-driven Christians must recognize the true nature of
the Emergent Church and its leaders, in contrast to the true nature of
the believer. The ultimate test is the attitude of each toward Jesus
Christ, who said that He himself is the truth:

Therefore it is also contained in the Scripture, "Behold, I lay in Zion
a chief cornerstone, elect, precious, and he who believes on Him will by
no means be put to shame." Therefore, to you who believe, He is
precious; but to those who are disobedient, "The stone which the
builders rejected has become the chief cornerstone," and "A stone of
stumbling and a rock of offense."

They stumble, being disobedient to the word, to which they also were
appointed. But you are a chosen generation, a royal priesthood, a holy
nation, His own special people, that you may proclaim the praises of Him
who called you out of darkness into His marvelous light; who once were
not a people but are now the people of God, who had not obtained mercy
but now have obtained mercy (1 Peter 2:6-10).

In the early 1960s, Martyn Lloyd-Jones was one of the few in Britain who
spoke out against Evangelicals' embrace of the Ecumenical Movement. His
words also serve as a Biblical warning to Christians who claim to be
true to God's Word but are merely "concerned" about the Emergent
movement, or think it may have "positives" to contribute:

To regard a church, or a council of churches, as a forum in which
fundamental matters can be debated and discussed, or as an opportunity
for witness-bearing, is sheer confusion and muddled thinking. There is
to be no discussion about "the foundation," as we have seen. If men do
not accept that, they are not brethren and we can have no dialogue with
them. We are to preach to such and to evangelize them. Discussion takes
place only among brethren who share the same life and subscribe to the
same essential truth. It is right and good that brethren should discuss
together matters which are not essential to salvation and about which
there is, and always has been, and probably always will be, legitimate
difference of opinion....

Before there can be any real discussion and dialogue and exchange there
must be agreement concerning primary and fundamental matters. Without
the acceptance of certain axioms and propositions in geometry, for
example, it is idle to attempt to solve any problem. If certain people
refuse to accept the axioms, and are constantly querying and disputing
them, clearly there is no point of contact between them and those who do
accept them. It is precisely the same in the realm of the church. Those
who question and query, let alone deny, the great cardinal truths that
have been accepted through-out the centuries do not belong to the
church, and to regard them as brethren is to betray the truth. As we
have already reminded ourselves, the apostle Paul tells us clearly what
our attitude to them should be: "A man that is a heretic after the first
and second admonition reject" (Titus 3:10). They are to be regarded as
unbelievers who need to be called to repentance and acceptance of the
truth as it is in Christ Jesus. To give the impression that they are
Christians with whom other Christians disagree about certain matters is
to confuse the genuine seeker and enquirer who is outside [and also, we
would add, to confuse those within the church]. But such is the position
prevailing today. It is based upon a failure to understand the nature of
the New Testament church which is "the pillar and ground of the truth"
(1 Timothy 3:15). In the same way it is a sheer waste of time to discuss
or debate the implications of Christianity with people who are not
agreed as to what Christianity is. Failure to realize this constitutes
the very essence of the modern confusion.55

Christian, do not be confused or deceived. Christ's true Church has no
place for the Emergent Church's "generous orthodoxy."

Thus says the Lord of hosts: "Do not listen to the words of the prophets
who prophesy to you. They make you worthless; they speak a vision of
their own heart, not from the mouth of the Lord. They continually say to
those who despise Me, 'The Lord has said, "You shall have peace"'; and
to everyone who walks according to the dictates of his own heart, they
say, 'No evil shall come upon you.'... I have not sent these prophets,
yet they ran. I have not spoken to them, yet they prophesied. But if
they had stood in My counsel, and had caused My people to hear My words,
then they would have turned them from their evil way and from the evil
of their doings." (Jeremiah 23:16- 17, 21-22)

----Paul M. Elliott, Ph.D., is President of Teaching The Word Ministries
and principal speaker on The Scripture-Driven Church radio broadcast. An
ordained minister with a doctorate in Biblical exegesis, he is the
author of four books, including Christianity and Neo-Liberalism: The
Spiritual Crisis in the Orthodox Presbyterian Church and Beyond (Trinity
Foundation, 2004). The Trinity Forum's Email is: tjtrini...@aol.com
Website: www.trinityfoundation.org Telephone: 423.743.0199 Fax: 423.743.2005

------------------------------------------------------

1 Some in the movement once used the name "Emerging Church," but more
recently its leaders, and the quasi-official website
emergentvillage.org, have standardized on the term "Emergent."

2 From the banner of the movement's flagship website, www.em
ergentvillage.com.

3 We use the term "guru" advisedly; McLaren and other Emergent Church
leaders position themselves as spiritual advisers imparting
transcendental, higher knowledge - higher than the Word of God.

4 Brian McLaren, A Generous Orthodoxy: Why I Am a Missional-
Evangelical- Post- Protestant- Liberal/ Conservative-
Mystical/Poetic-Biblical-Charismatic
/Contemplative-Fundamentalist/Calvinist-Anabaptist/
Anglican-Methodist-Catholic-Green-Incarnational-Depressed-Yet-Hopeful-Emergent-Unfinished
Christian (Grand Rapids: Zondervan, 2004).

5 Her website, phyllistickle.org, describes her extensive liberal media
connections. She was the "founding editor of the Religion Department of
Publishers Weekly, the international journal of the book industry, is
frequently quoted in print sources like USA Today, Christian Science
Monitor, the New York Times as well as in electronic media like PBS,
NPR, The Hallmark Channel, and innumerable blogs and web sites. Tickle
is an authority on religion in America and a much sought after lecturer
on the subject....Tickle is a founding member of The Canterbury
Roundtable, and serves now, as she has in the past, on a number of
advisory and corporate boards."

6 A Generous Orthodoxy, 11-12.

7 Josiah Royce, The Problem of Christianity, 1913, republished in 2001
by Catholic University of America Press, 43 and 340.

8. A Generous Orthodoxy, 316.

9 A Generous Orthodoxy, 317-318.

10 A Generous Orthodoxy, 317.

11 Barry Taylor, "Converting Christianity" in An Emergent Manifesto of
Hope: Key Leaders Offer an Inside Look, Doug Pagitt and Tony Jones,
editors (Grand Rapids: Baker Books, 2007), 165.

12 Brian D. McLaren and Tony Campolo, Adventures in Missing the Point
(Grand Rapids: Zondervan, 2003), 75.

13 An Emergent Manifesto of Hope, 171.

14 A Generous Orthodoxy, 183

15 A Generous Orthodoxy, 183.

16 Adventures in Missing the Point, 262.

17 Adventures in Missing the Point, 76-77.

18 Dwight J. Friesen, "Orthoparadoxy: Emerging Hope for Embracing
Difference" in An Emergent Manifesto of Hope, 204.

19 Friesen, 207.

20 Friesen, 208.

21 Friesen, 209.

22 Friesen, 212.

23 Nanette Sawyer, "What Would Huckleberry Do? A Relational Ethic as the
Jesus Way," in An Emergent Manifesto of Hope, 48.

24 Brian D. McLaren and Tony Campolo, Adventures in Missing the Point
(Grand Rapids: Zondervan, 2003), 84.

25 Adventures in Missing the Point, 85.

26 Adventures in Missing the Point, 101.

27 Adventures in Missing the Point, 102.

28 A Generous Orthodoxy, 138.

29 Nanette Sawyer, "What Would Huckleberry Do?", 43-44. Italics are in
the original.

30 Sawyer, 44.

31 Sawyer, 45.

32 Sawyer, 46-47. Italics are in the original.

33 Sawyer, 47.

34 A Generous Orthodoxy, 107. Italics are in the original.

35 A Generous Orthodoxy, 108-109.

36 A Generous Orthodoxy, 109.

37 Adventures in Missing the Point, 25.

38 Samir Selmanivoc, "The Sweet Problem of Inclusiveness" in An Emergent
Manifesto of Hope, 195.

39 A Generous Orthodoxy, 139.

40 A Generous Orthodoxy, 140.

41 Brian McLaren, "Ramadan 2009: Part 1- What's Going On?" posted on
August 13, 2009 at his website, www.brianmclaren.net/archives/blog/
ramadan-2009-part-1- whats-going.html.

42 Brian McLaren, "Ramadan 2009: Day 1" posted on A u g u s t 2 1 , 2 0
0 9 at t h i s w e b s i t e , www.brianmclaren.net/archives/b
log/ramadan-2009-day- 1.html.

43 Randy Woodley, "Restoring Honor in the Land: Why the Emerging Church
Can't Dodge the Issue" in An Emergent Manifesto of Hope, 299.

44 Woodley, 301.

45 A Generous Orthodoxy, 49-76.

46 A Generous Orthodoxy, 77-86

47 A Generous Orthodoxy, 82. salvation."

48 A Generous Orthodoxy, 83-84. 49 A Generous Orthodoxy, 99. Italics are
in the original.

50 A Generous Orthodoxy, 101. Italics are in the original.

51 A Generous Orthodoxy, 104-105. Parentheses are in the original.

52 Heather Kirk-Davidoff, "Meeting Jesus at the Bar: Or How I Learned to
Stop Worrying and Love Evangelism" in An Emergent Manifesto of Hope, 34-35.

53 Rob Bell, as quoted in "The Emergent Mystique" by Andy Crouch,
Christianity Today, November 1, 2004, as viewed at
http://www.christianitytoday.com/ct/2004/November/12. 36.html in April 2009.

54 Mark Scandrette, "Growing Pains: The Messy and Fertile Process of
Becoming" in An Emergent Manifesto of Hope, 34. The "messy and fertile"
reference comes from Scandrette 's comment elsewhere in the book (22):
"The emerging church is like junior high students and sex - a lot of
people are talking about it, but not a lot of people are actually doing
it - and those that are doing it are messy - and fertile as hell."

55 D. Martyn Lloyd-Jones, "The Basis of Christian Unity," in Knowing the
Times: Addresses Delivered on Various Occasions 1942-1977 (Edinburgh:
Banner of Truth Trust, 1989), 162-163.