The Logic of Intersubjectivity. Darren M. Slade
It is no surprise, then, that McLaren is reminded of Kierkegaard in relation to social justice issues, “I’m reminded that Soren Kierkegaard said, ‘The essence of all true preaching is malice,’ by which he meant that unless the preacher is mad about something, he has no passion.”120 From here, it becomes evident just how Percy and Kierkegaard prepared McLaren for his later nonconventional ministry.
2.2.3 Formative Vocational-Ministerial Experiences
After graduate school, McLaren taught college English from 1978 to 1986. After marrying a Catholic woman, McLaren and his wife co-founded Cedar Ridge Community Church in Spencerville, Maryland, which began as a small fellowship in their home and quickly became a pronounced congregation in the community. McLaren became its full-time pastor in 1986 and remained there for over twenty years until 2006 when he resigned to become a full-time author and activist.121 As a pastor, McLaren felt his basic job description was to disseminate correct doctrines to the congregants, even though he started to question the validity of some of those doctrines (GSM, 23). However, McLaren’s church consisted predominantly of new believers who were transparent about their own doubts and routinely asked tough questions. McLaren ultimately realized that he shared just as many, if not more, of the same reservations as his own church.122 “What does a pastor do when he questions the stock answers he’s supposed to be convincing others of?” (NKOC §2, 17). Commenting that he entered ministry “with mountains of idealism,” McLaren quickly learned that hard work, sincerity, and prayer were not enough to be a successful pastor in the postmodern era; he had to find an alternative method.123
Then, a significant change occurred in San Antonio, Texas, around the turn of the century when McLaren, in a moment of divine clarity, believed he had finally comprehended the true nature of Christianity: faith is meant to be an intersubjective relationship with God and an existential appropriation of Jesus’ kingdom teachings (§8.2). At this point, McLaren experienced a dramatic change away from the mentality that “faith” equated to the dogmas of a particular belief system. Though scared to admit his changing convictions, the seemingly divine character behind this insight made McLaren confident that God was directing these changes (GSM, 22‒25; cf. NKOC §7, 84‒85). “My theology sincerely attempted to be biblical, but it had become so enmeshed with modernity, American consumerism, modern western rationalism, and a host of other things, that it somehow was out of synch with Jesus Christ. Through Newbigin’s writings, I realized I was a Christian who needed to be reached for Christ.”124 Over time, McLaren’s church reflected his newfound convictions, explaining, “We aren’t creating a ‘you’re in, you’re out’ mentality at our church. Our message is: The Kingdom of God is available to everybody, and now the ball is in your court.”125 He sought to create an environment that allowed for “adult integrity, clear intelligence, and open-eyed honesty,” hoping for an inspirational spirituality that would foster a more meaningful faith (FFS §Intro, 23, 25). Becoming increasingly open about his new insights, McLaren soon began his writing career as a public theologian and iconoclast.
2.2.3.1 The Public Theology of Iconoclasm
One major irony is the fact that McLaren does not view himself as a religious authority but, rather, a public theologian (WMRBW, 282), meaning he seeks to overcome the privatization and compartmentalization of religious faith so as to reintroduce and, therefore, legitimize Christianity as a means for bettering the world (§3.4.1).126 His goal is to transform Christianity from “a religion organized for self-preservation and privilege to a religion organizing for the common good of all” (GSM, 153; italics in original). Despite being proficient in church history, philosophy, theology, psychology, and ministry (BMF, 291‒303), McLaren humorously regards himself as “an amateur pastor and a hack theologian” (COOS1 §5, 71):127
I myself will be considered by many to be completely unqualified to write such a book of theology, being neither a trained theologian nor even a legitimate pastor if legitimacy is defined by ordination qualifications in a bona fide denomination. Rather I am only a lowly English major who snuck into pastoral ministry accidentally through the back doors of the English department and church planting. . . .In other words, I am a confessed amateur. . . .[who lacks] “proper credentials.” (GO §0, 34; §6, 115)128
What McLaren’s critics often misunderstand is that he deliberately tempers his credentials in order to assume the posture of a fellow seeker.129 As he explains, “I remember getting a feeling . . . that something I was doing was counterproductive to really getting through to the more postmodern people who were coming through our doors” (PTP, 117). Emphasizing humility is not only concomitant with his overall approach to religion (§5.1), but it highlights McLaren’s desire to enculturate Christianity for contemporary audiences (§4.4.2). Thus, McLaren’s self-deprecating specifically appeals to a new generation of disillusioned and disenfranchised seekers, who no longer esteem analytic-style learning or magisterial authorities (§4.4).130
Interestingly, this self-deprecation partly derives from McLaren’s distinction between “Nobodies” and “Somebodies.” The latter seek to conserve the status quo for their own benefit, but it is the marginalized “Nobodies” who create everlasting change (NKOC §16, 214‒15). McLaren, therefore, shrewdly remarks that he is not an ecclesial authority and does not ever want to be one (AMP §11, 180).131 “I work as a pastor and write books on theological topics, yet have no formal training in theology” (GO §9, 156). Accordingly, McLaren labels himself “a practitioner, not an academic” (COOS1 §Preface, 8) and a fellow pursuer of truth (cf. FFR §Intro, 19; FFS §Intro, 24; NKOC §7, 80‒81). These statements allow McLaren to distance himself from “the religious establishment” in order to appeal to the nonreligious.132 Hence, McLaren does not really feel it is beneficial to possess religious credentials (NKOCY §6, 55), especially when spiritual experiences can be much more instructive to Christian faith.
2.2.4 Formative Spiritual Experiences
By the age of sixteen, at the height of puberty, McLaren started having strong spiritual experiences, making him choose a lifelong pursuit for Christian vitality in the process. His encounters with other teenagers also had a major impact on his development. Seeing the dramatic change that Jesus had on the lives of others subdued McLaren’s instinct to escape his already “hyperreligious life” (NS §1, 6‒7). Nevertheless, one experience in particular stands out as the pivotal moment that would end up guiding McLaren’s religiosity for the rest of his life.133
One day at a youth retreat, McLaren prayed, “Before I die, please allow me to see the most beautiful sights in the world, and hear the most beautiful sounds in the world, and feel the most beautiful experiences in the world” (cf. §5.3.2). That night, while observing the majesty of the night sky, McLaren had an unforgettable, life-transforming experience of pure joy. He could feel the Creator of the universe watching him, causing an indescribable and uncontainable feeling of love that let him know God was paying attention. He began to laugh and then to cry until his stomach ached. Soon afterwards, McLaren heard other boys and girls on the retreat saying how much they loved each other. It was then that he realized God answered his prayer:
I had seen the most beautiful thing on earth—the glory of God shining through creation . . . And I had heard the most beautiful thing in life—human beings telling other human beings that they love one another. And I had felt the most beautiful feeling in life—to be loved, really loved, by a God who knows me—my secrets, my faults, my doubts, my wrongs, my shame, along with my strengths and dreams and hopes and gifts—simply to be known and loved.
The fact remains that it is twenty-five years later, and I am still on that same path, learning to open my heart in new ways, savoring the same beauty, desiring that same spirit (or Spirit) of joy and love to fill me. (FFR §9, 186‒87)
The experience later deepened that night through a vision he had while praying of a pair of feet wearing sandals. McLaren felt himself transform into the water droplets of a woman weeping at Jesus’ feet (cf. Luke 7:37–38). It was at this moment that McLaren dedicated his life to Christ. “From that night on, I was a wholehearted lover of the Creator, a person thirsty for the Holy Spirit, and a devoted follower of Jesus. That was my triune baptism into spirituality. . . .So everything I write about spirituality