I’ve been rolling the idea for this post around in my brain for over a month but couldn’t quite get it to jell into something solid. I don’t think it’s quite there but it’s enough to at least begin a reflection.
In my earlier posts I’ve been calling for the evangelical church to wake up and recognize the changes going on in the culture, especially in light of what’s happening in the thinking of today’s generation of young people. Often I have come way too close to thinking about those unwilling to change as modern Pharisees resisting the movement of the Spirit. I’ve read similar frames in other blogs I follow or in the words of their commenters.
Two weeks ago, Jenny Rae Armstrong posted this piece about the importance of the language we use in making arguments. Her reminder that communication on important issues must be done with care was something that I needed to hear. I’ve waited until now to try to unpack my thinking.
While I feel strongly that the church needs to be willing to address the kinds of issues David Kinnaman writes about in You Lost Me (fear of science, lack of honest doubt, judgmentalism, overprotectionism), I need to be careful not to label those not moving as fast as I want. As I’ve written before, they may be afraid of the changes. But that doesn’t make them modern Pharisees.
Today is Good Friday. Not a high point on the Pharisee’s Facebook Timeline (their Easter status updates would have been interesting). I decided to do a quick examination of some of the synoptic passages related to the Pharisees. This is decidedly amateur work and my new testament scholar friends can help me overcome my oversimplification.
Just looking at the books of Matthew and Mark, there seem to be multiple approaches within the group called the Pharisees. One approach is asking questions about the meaning of the law (why do you eat with sinners?, the meaning of divorce). A second approach is accusatory in their stance (you’re in league with the devil, what you say is blasphemy). A third approach is political (questions designed to trap Jesus, a plan to kill Jesus beginning as early as Mark 3). Clearly, these three approaches could be used by the same groups of people but I prefer to think of them as subsets of the larger religious response.
I need to make sure that I’m not confounding these approaches when I think about those who protect the current evangelical status quo. I can’t think of them as Pharisaical if they’re following the questioning approach. I’m a little more concerned when the folks on the blogosphere attempt to categorize someone as heretical before their book has come out, who distort positions, who ridicule assertions, who cherry-pick data. This accusatory stance is not properly representative of the Good News or the image of the Body of Christ. The third approach that sets out to use power to ruin people’s reputation, get them fired, or have them blackballed from events comes closest to the modern Pharisees.
Nevertheless, future productive dialogue requires us to be cautious in our use of labels. For a period of time, many arguments against Obama’s policies on Facebook were predicated on the “that’s what Hitler did” meme. But we all know — that’s not ALL Hitler did! Applying the parallel is disingenuous and conversation stopping most of the time. It’s important that we leave Hitler in the grave.
So also with Pharisees. To label a position as Pharisaical (as I have done) is not to advocate for constructive change but to diminish and demagogue. The Pharisees didn’t post Facebook statuses celebrating Chick-Fil-A. They conspired with others to arrange for Jesus’ arrest, conviction, and crucifixion. That’s a difference those of us promoting change must keep in mind.
At the end of it all, Easter comes and the Kingdom bursts forth. Indeed.