The Logic of Intersubjectivity. Darren M. Slade

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СКАЧАТЬ href="#ulink_42ef83d1-697f-59a8-be31-1eb4a594698b">121. FFS §Intro, 20; GSM, 50; NKOC §Author, 251; NKOCY §Preface, xii.

      122. AMP §16, 243; EMC §1, 3; §32, 275; FFR §Intro, 18; LWWAT §1, 6; NKOC §Intro, xix. McLaren describes pastoring to a congregation of doubters: “The very formulations that sound so good and familiar to the ‘saved’ sound downright weird or even wicked to the ‘seekers’ and the skeptics. These people come to me and ask questions, and I give my best answers, my best defenses, and by the time they leave my office, I have convinced myself that their questions are better than my answers” (NKOC §Intro, xix). Though he found a faith that sustains him, McLaren admits to wanting to give up several times because of doubts and other troubles (FFS §Intro, 17‒18). See also, McLaren, “Emerging Values,” 34‒39.

      123. McLaren, “5 Books for Ministry,” 32; “Everything Old Is New Again,” 23‒24. McLaren once described his church as “a cross between Willow Creek, Vineyard, and an Episcopal service” (PTP, 128). See also, McLaren, “Fire Without Brimstone.”

      124. McLaren, “Ruining Your Ministry for Good,” 56.

      125. McLaren, “Brian McLaren on Outreach,” 122. To read a detailed explanation of how McLaren’s vocational ministry changed, in which areas, and why, see McLaren, “Ruining Your Ministry for Good,” 49‒63.

      126. See McLaren’s book, Everything Must Change, for an expansive portrayal of his public theology. Cf. Marty, “Reinhold Niebuhr,” 332‒59; Cady, “A Model for a Public Theology,” 193‒212; and Rasmussen, “Reinhold Niebuhr,” 198‒210.

      127. Cf. FOWA §Author, 215; GSM, x; NKOC §1, 9; §Author, 25; NKOCY §Preface, xii. See also, McKnight, “McLaren Emerging,” 58‒66.

      128. This minimizing of his competency is especially noteworthy considering McLaren has received two honorary doctorates of divinity: one from Carey Theological Seminary in 2004 and one from Virginia Theological Seminary in 2010 (FFS §Intro, 20; NKOC §Author, 251). McLaren does hint elsewhere, however, that he is well-read on current scholarship but seldom cites other scholars to support his religious claims simply because it is provocative not to do so (GO §0, 34). Interestingly, Kierkegaard also strategically downplayed his ability to develop sophisticated theological systematizations (Come, Kierkegaard as Theologian, 3‒4).

      129. Cf. FFR §Intro, 19; FFS §Intro, 24; WP, 30‒31, 41‒42.

      130. Thomas Howe remarks, “McLaren’s discussions give evidence of his never having been very well versed in Christian doctrine,” (Howe, “A Review of A Generous Orthodoxy,” 83). Unfortunately, Howe’s review fails to recognize that McLaren purposefully downplays doctrine in order to highlight the existential need for imitation and action (§8.2).

      131. He writes, “I’m not an economist, politician, or certified expert on anything really” (EMC §1, 2), nor “a professional philosopher” (McLaren, foreword to What Would Jesus Deconstruct?, 9).

      132. McLaren explains that unlike modernity, which dissents with ecclesiastical authorities, postmodernity dissents with the hierarchical bureaucracies of corporate and political power. Authority is increasingly residing among the amateur, self-taught masses while the professional elite no longer have the same social dominance as before (cf. AIFA, 177‒78). McLaren labels this authority reversal as a “devolution revolution,” where relationships, dialogues, and power become more localized and dispersed among the general populace (AIFA, 92‒94).

      133. For details of McLaren’s dramatic spiritual experience, see FFR §9, 183‒86; FFS §3, 88‒89; MRTYR §14, 103‒4; NS §1, 7‒10; and McLaren, “Changing Faith, Staying Faithful,” 14‒15.

      134. Rambo, Understanding Religious Conversion, 87.

      135. Cf. Richardson and Stewart, “Conversion Process Models,” 819‒38. McLaren also describes himself as naturally shy, which originates “from a temperamental preference for understating rather overstating” (NKOCY §20, 225).

      136. Berger, The Developing Person, 418.

      137. See Clore and Gasper, “Feeling is Believing,” 10‒44.

      138. Cf. Fowler, Stages of Faith, 174‒83 and AMP §16, 249. Intriguingly, McLaren says he thoroughly enjoys speaking with nonChristians because of their thoughtful discussions and critical questions (McLaren, foreword to Reimagining Evangelism, 7).

      139. McLaren would later remark that he is ashamed to have pandered to the hypocrisy of the neoconservative Religious Right out of distress of losing congregants and their monetary donations (NKOCY §1, 7). See also, McLaren and Schaeffer, “Brian McLaren Talks with Frank Schaeffer,” 00:45:17‒00:47:52.

      140. In fact, the entire book, A Generous Orthodoxy, is about McLaren’s attempt to identify the best of all religious traditions while simultaneously learning from their mistakes. As McLaren explains, even the internal tension he experiences with his external experiences generally follow a cyclical pattern of “crisis management” where he first finds hope in God, then becomes disillusioned with his faith, then becomes elated once he finds an answer or formula to resolve the disillusionment, and then becomes depressed again when he discovers the answer is no longer satisfying (FFS §Intro, 17). This pattern helps explain why McLaren has had a “lateral conversion” multiple times, a phrase he uses to describe his perpetual movement from one Christian sect to another (FOWA §6, 58). As he writes elsewhere, “Back when I was a teenager faced with this unacceptable choice, I knew that I couldn’t accept option A or B, but had to search for, or make if necessary, an option C” (SWFOI §Pbk. Preface, ix).

      141. Cf. Dishion et al., “Peer Group Dynamics,” 79‒92.

      142. For the traits of a “reflective Christian,” see Taylor, The Myth of Certainty, esp. 13‒63.

      143. For example, McLaren has a music album entitled Songs for a Revolution of Hope. McLaren even labels one of his fictional characters, an allusion to Christ, as the “poet” and “storyteller” (TSS, 30‒36). Interestingly, those with open personality СКАЧАТЬ