“Mansplain.” “Feminazi.” “Social Justice Warrior.” “Colonizer.” This is the argumentative vocabulary of the world, which has no hope of ultimate reconciliation, atonement, or New Creation. These are words designed to make people feel chained to an errant identity and undeserving of serious attention and care. They’re precisely the lingo we should expect from those whom Paul describes as “without God and without hope in the world.”
What’s surprising is hearing them on the lips of those who do have that hope.
Even before I write these words, I know that many Christians will be revving up their “whataboutisms” to show me how much of a hypocrite I am. Don’t I know how condescending males can be toward the opposite sex? Haven’t I read the latest ridiculous diatribe from a leading feminist? Don’t I believe in justice? What about, what about, what about.
This kind of thinking is like a carousel. It will just go around and around and never reach an exit. We can signal our political ideals, compare and contrast each group’s relative suffering and indignity, and drag out sordid examples of the opposing tribe’s worst instincts all day long (especially on Twitter). There will never not be evidence against them and evidence against us. Trying to arrive at truly transcendent truth by playing tribal politics is like trying to drive an SUV through the ocean.
But this is the only way many unbelievers know how to think. In a secularizing culture where it is increasingly possible to go through one’s entire educational career without hearing one inkling about God, nobody should be shocked at the size of our political golden calves. We are “incurably religious” people being herded away from religion and toward social micro-identities. If we won’t love God, we shall love ideology. If we won’t hate Satan, we shall hate immigrants or straight white men.
Thus is the experience of many in America. But what about in the church?
The spirit of the age has found partnership with too many of us believers when it comes to how we talk about those with whom we disagree. I used to think the Bible college dorm-room debates over Calvinism represented the low point of evangelical discourse. Then I got a Twitter account. Then Donald Trump was elected president. For my money, the problem is not just that Christians aren’t nice enough toward one another. The problem is that we seem hopelessly captive to the same news cycle, the same polarization, and the same grievances as the media moguls who stand to make a pretty penny from the coarsening of American public life. There is a continuity not only between what evangelicals and what unbelievers say, but between what captivates our attention and stokes our emotions. This is tragic.
Here’s an example. In a widely praised evangelical book about race published last year, I find the following line: “White privilege means that even if you’re the unluckiest white person born in the United States, you were still born into a fortunate race.” Now, the assertion on its face is questionable. But ask yourself this—what would the relational dynamics be like in a congregation that was preaching and teaching and structuring their benevolence ministries according to the dictum that even the poorest, most vulnerable white members were inherently better off (and thus, in less need of help) than their minority brothers and sisters? What would be the state of unity and gospel fellowship be in a local church that was committed to pigeonholing an entire ethnicity in their congregation as permanently “privileged”?
I’m certainly not interested in castigating any and all efforts to recognize the racist practices of American history as “cultural Marxism” (another dog whistle of a noun that should disappear from the mouths of serious Christians), nor am I veering toward a vanilla call for “unity” that is really code for “Stop talking about my brothers and sisters in Jesus whose experiences make me politically uncomfortable.” What I am suggesting is that too many evangelicals seem comfortable simply transposing the ideas and taxonomies of secular society into the community of faith.
But the gospel is too violent on our intuitions for that to succeed. We can’t simply baptize the excesses of intersectionality in order to correct the God-and-country Republicanism that led to a morally bankrupt Religious Right. The identitarian, truth-diminishing, Bible-ignoring lingo that some evangelicals have tried to program into Christian conversation is a sign that we’re trying, and failing, to do just that.
In 1 Thessalonians 4:13, Paul has the audacity to suggest that there is a wrong way for Christians to grieve the death of their loved ones. This sounds unconscionably insensitive to modern ears. But Paul’s intrusion on our emotional lives is a glorious one: “But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope.” In other words, there is a way to grieve that acknowledges that one day a risen Jesus Christ will call all the dead out of their graves and death itself will be conquered forever. So, Paul says, don’t just grieve. Grieve like that!
To which I would add: there is a way to speak to one another and debate one another and learn from one another that acknowledges that some day we will all know as we are known, and we will all be one in an endless mutuality of love. So don’t argue like those who have no such hope.