No, You Cannot Fence the Table with Orientalism

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Asia-Pacific, Asian American, Asian American theology, capitalism, Douglas Wilson, Edward Said, feminist theology, Foucault, geopolitics, heterotopia, mystical theology, oriental monk, orientalism, postcolonial theology, Rachel Held Evans, Reformed

This morning, Reformed pastor Doug Wilson posted a response to a question from a friend about a recent tweet by Rachel Held Evans about how she would take communion with John Piper in a heartbeat. See for yourself:

I would break the bread of communion with @johnpiper in a heartbeat. We disagree, but he is my brother, and always will be.

— Rachel Held Evans (@rachelheldevans) May 27, 2013

Wilson’s interlocutor didn’t have the same ontological understanding of communion as Evans, though. His query to Wilson apparently focused on how because Evans taught feminist ideas both on her blog and in her new book, A Year of Biblical Womanhood, she should be excluded from the communion table. To pull a Catholic parallel case, this was like taking Joseph Cardinal Ratzinger’s statements in The Ratzinger Report about ‘radical feminism’ being a ‘different religion’ from Christianity to its logical conclusion. Indeed, this is no mere parallel with Bishop Allen Vigneron’s comments that Catholics should abstain from communion if they believe that abortion and gender-neutral marriage should be legal. No, Wilson’s interlocutor goes for the jugular, pressing him to articulate a theology of excommunication on the basis that Evans taught feminist ideas and was thus a false teacher.

Characteristically, Wilson’s classically informed Reformed theology leads to a thoughtful response, though one that in fact justifies schism instead of leading to its healing. Abstracting the question from Rachel Held Evans, Wilson holds forth more generally on excommunication. Wilson argues that there are two parts to this question. The first is: who is doing the disciplining? Were it an official ecclesial excommunication, then Wilson says that the church should withhold communion from the offender, but if it is simply Diotrephes from 3 John shouting down competition, the claim to discipline should be ignored. This leads to a second issue: the state of schism in the church, in which withholding communion from someone from another Christian branch of communion can be justified as disciplining that entire branch. If feminism were such a communion branch (to my knowledge, it is not), then one might have to start weighing whether ideological non-adherence is justification for church discipline.

The complications that arise from this thought process leads Wilson to wax orientalist. Calling these practices of withholding communion from anyone who does not subscribe exactly to one’s beliefs as the making of a practical ‘ecclesiastical North Korea,’ Wilson goes on to delineate the interweaving of ‘grace’ and ‘discipline.’ Acknowledging that his readers might find his explanation arcane, he jokingly apologizes that he may have ‘veered into some kind of Zen Presbyterianism here,’ and clarifies the ultimate point of this backhanded swipe at Evans: Wilson would not excommunicate Evans, but would intentionally show her grace in order to deliver her from her feminism.

While I take issue with this flippant characterization of feminism as a unitary movement (it is not, and thus, I’d argue that you can’t brand the whole thing as ‘false teaching,’ but of course, he might come back at me with how Gnosticism was a complex movement, and we’d go on and on and on), there will be bloggers joining A Christian Thing in the not-too-distant future who will be addressing the question of feminist theologies and will be more competent to speak on this than me. So I shan’t.

Instead, as I’ve taken others to task for their orientalizing statements, I’d like to take Wilson to task for his flippant usage of orientalist terms. By ‘taking Wilson to task,’ however, I’m afraid that I’ll have to provide a bit of a prolegomena. You see, I suspect that Wilson–as well as many Euro-American Christians of a variety of theological persuasions, Protestant or Catholic–may be intellectually allergic to the critique of ‘white (male) privilege’ that I am about to perform. This, after all, may lie behind why some, likely including Wilson, are allergic to feminist theologies; after all, they might reason, it’s just a bunch of women unaware of their own will to power trying to shout down an invented bogeyman called ‘white male privilege’ to be able to join the institutional ranks and redefine entire organizations with their own pet agendas. In turn, these people who imagine themselves to be victimized should be subjected to ridicule–not exactly exclusion, mind you–but enough teasing to show that they do not have a sense of humour and that this lack of joy can be attributed to them wanting power. The same may go for African American, Chicano American, and Asian American theologies, in which ‘women’ might be substituted with ‘racialized minorities’ who allegedly talk a grand talk about liberation, desegregating the church, diversifying seminary faculty, and discovering indigenous ways of doing theology. Because of this, the logic may go, these people are always on high alert for the racist remarks of white privileged men, failing to see that the occasional remark about ‘race’ is just an off-hand funny remark that maybe they could have done without if they weren’t writing off-the-cuff on a blog or speaking extemporaneously in a sermon, but that is really just harmless and funny. The joke’s on the racialized minorities, then, for being offended at everything and looking for things at which to get offended. They should instead (the reasoning might go) get off welfare and get a job.

I’d like to assure Wilson from the outset of this critique, then, that I was not looking to be offended (nor, I might note, do most feminist, postcolonial, and racialized minority scholars actually go looking to be offended). In fact, I hope that my comments will have some substantive value for his discussion of communion and excommunication, and indeed, I’d like to propose to Wilson that feminist, post-colonial, and minority theologies have an awful lot to contribute to the ongoing work of making the Body of Christ one, even as the Father and the Son are one, that the world may know that the Father has sent the Son. Finally, I’d like to note that if you title your post ‘Some Kind of Zen Presbyterianism’ (emphasis mine), regardless of how much orientalist substance your post actually has (there are after all, only two, if we were to really exegete it), then you are asking for a response of this kind.

Indeed, following the advice of feminist theorist Saba Mahmood to not (as St. Paul would have it) despise all statements wrought by white male privilege but to examine fully ‘the force that a discourse commands,’ let me begin by congratulating Wilson on what must feel like a significant departure from the usual fare of classical Western education and his devotion to a unitary Eurocentric canon in his educational advocacy. In fact, this departure is quite courageous because he picks up on a post-structural tactic at the end of the piece described by Michel Foucault as ‘the heterotopia,’ that is, if you want to know what the norms are in any given place, interface it with a radically different space that can act as a mirror, and ‘the order of things’ in any given site will be clearly revealed. That heterotopia, you might say, is the geopolitical alignment of the contemporary Asia-Pacific region: churches that only take communion with people who believe exactly as they do are like an ‘ecclesiastical North Korea,’ which in contrast makes all the churches conducted by grace non-isolationist and thus connected to the global capitalist political economy like South Korea, Japan, Taiwan, Hong Kong, Singapore, Malaysia, and (to some extent) post-reform China. While these strict ideologically-driven churches are like North Korea, in other words, the rest of us in the evangelical world are more or less like the other capitalist Asia-Pacific regimes. I leave it up to your imagination to figure out who’s who on this geopolitical map.

However, to describe the state of theological malaise in this Asia-Pacific geopolitical map that stands in for the fragmentation of American evangelicalism, those interested in fine theological distinctions (as Wilson presumably is) have wandered into a sort of ‘Zen Presbyterianism,’ that is, if you are a Presbyterian (as a proud Chinglican, perhaps I might be configured as a ‘Zen Anglican’). As Jane Iwamura puts it in her startlingly incisive book Virtual Orientalism, Wilson is invoking the figure of the ‘oriental monk,’ a wandering contemplative sage who says wise things about nature and social relations that simultaneously confronts the excesses of Western capitalism while being lodged in capitalist processes as the monk has to be marketed to people as the new, hip thing in which to be interested. This is, after all, #2 on the list of Christian Lander’s Stuff White People Like: ‘religions their parents don’t belong to.’ Appropriating the identity of the oriental monk for careful theological thinkers like himself, Wilson wants to tell us two things. Following the East Asian capitalist geopolitics playbook, he’d like to tell us that like South Korea, Japan, Hong Kong, Taiwan, Singapore, Malaysia, parts of Indonesia, and parts of China, the evangelical world has capitulated to the shallowing influence of capitalism, at times deploying, as anthropologist Aihwa Ong notes, ‘Asian values’ (or in the evangelical world, ‘Christian values’) as bumper-sticker justifications for capitalist lifestyles and flexible families. Not so Wilson, though: keeping to the ancient traditions, Wilson the oriental sage is still interested in fine theological intricacies where true wisdom is to be sought. That’s where he flips the primacy of discipline over grace to grace over discipline, arguing that if that’s the case, he and Rachel Held Evans (my goodness, a feminist) could still take communion. This grace is profound, mysterious, almost impenetrable, almost like Zen.

As Edward Said noted long ago in his classic Orientalism, the space of the ‘Orient’ has long served as a heterotopic space to the occident (here, Said also thanks Foucault for the insight, though he then follows to take issue with Foucault’s anti-humanism), which in turn suggests that my earlier congratulations to Wilson might need to be qualified. After all, perhaps Wilson is simply doing what his Western canon would tell him to do, that is, when stuff gets difficult to explain, use a heterotopia, and all will become clear. The most convenient heterotopic space is the Orient, and Wilson deploys it skillfully.

Now, of course, all this is not so much offensive as much as it ultimately undermines Wilson’s case for communion where grace takes primacy over discipline. Here, Foucault might actually be more right than Said: these orientalist off-hand remarks don’t originate from Wilson, but are part of a longer epistemic movement within what can be called ‘Western Christianity.’ In two church history classes I’ve taken (I suspect this might be a common experience), for example, we were taught that arcane figures like Pseudo-Dionysius with his ‘Mystical Theology’ and via negativa were uniquely products of the ‘East’ and that the controversies between the Roman Catholic Church and the Eastern Orthodox Church over the filioque clause, the primacy of Rome, and the value of negative theology were ‘cultural’ as the ‘East’ went more contemplative and the ‘West’ went more propositional. In his devastating critique of this sort of logic, J. Kameron Carter retorts that this goes all the way back to the earliest times of distinguishing Jesus from the Jews so that ‘Jesus’ became ‘Occidental’ while the ‘Jews’ became ‘oriental’ or ‘semitic,’ forcing a wedge between Christianity and the East from the get-go. The framing of Eastern Orthodoxy as ‘Eastern’ in turn is a justification of schism precisely on the grounds that the ‘East’ is heterotopic to Western Christianity.

These problems haven’t gone away in the contemporary period. Jesuit theologian Peter Phan, for example, was investigated by the Vatican’s Congregation for the Doctrine of the Faith because it was alleged that he taught an ‘Asian negative theology’ contrary to the received teachings of the Church. This investigation’s orientalist claims still have yet to be decisively addressed by Asian American theologians who should be appalled that ‘Asian’ and ‘negative theology’ were unproblematically lumped together by Phan’s ‘occidental’ accusers, chief of whom has been the Archbishop of Baltimore, William Lori, whose Fortnight for Freedom deserves to be examined side-by-side to his inquisitorial stance toward Phan’s work. Or take another recent example in the evangelical world: the Deadly Vipers Case, a situation that surrounded a blog-based book published by Zondervan that framed sins as ‘deadly vipers’ to be attacked by the mixed-marital arts of the mortification of sin. Evangelical pastor Eugene Cho successfully launched a campaign to oppose the book’s continuation on the shelves of Christian bookstores, clarifying that this was not a vendetta against its authors, but that framing Asian Americans as the sinful ‘other’ would exacerbate racialized tensions in evangelical churches. So too, the discussion within Asian American evangelical circles around loving one’s parents without dishonouring Jesus continues to frame the conversation around orientalizing one’s Asian parents while occidentalizing the Christian faith, a premise that Baylor theologian Jonathan Tran pointed out is ultimately untenable if Asian American Christianity is to develop its own catholic expression of the faith.

In other words, Doug Wilson is not alone in using these orientalist frameworks to frame his argument; it is instead a problem that plagues much of Euro-American Christianity even within Asian American Christian circles, and its roots lie far back in the history of the church. The question one may pose, then, is this: is labeling ‘Asia,’ the ‘Orient,’ or whatever ‘other’ you might have to Western Christianity as a heterotopic space ultimately helpful for Christian communion?

My answer is no. And this, if those in positions like Doug Wilson’s have ears to hear, might be the way forward in answering the schisms that have plagued our churches. Instead of hearing the complaints of women, post-colonial peoples, and racialized minorities as emanating from a will to power and born of an unsanctified lust for immanent liberation, perhaps our cries for justice are in fact cries for communion, complaints that this table where the sacraments impart the grace of God to us remains a space of division and exclusion. If Wilson is reading this, the answer following the reading of this post is not to debate internally whether you owe Asian Americans an apology for colonizing our space to make your point, though if you were to issue this apology, we’d be happy to hear it. The proper response, however, is to critically and contemplatively reflect on our shared Christian tradition, to examine if this thread of orientalization actually has any proper place in our discourse, and to begin the long overdue process of healing schism, that the world may know the Father has sent the Son.

**Correction: an earlier version of this post incorrectly stated that Wilson was a ‘homeschooling advocate.’ This error has been corrected to ‘educational advocate,’ as Wilson’s primary task has been to advocate for classical Western education in a school setting. We are grateful to our careful readers for pointing this out.

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Passing the Peace to the Neo-Reformed Crowd

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aesthetics, agape, Al Mohler, Anglican, beauty, Catholic, Catholic education, communion, Conversion, ecumenism, eschatology, Evangelical, Evangelicalism, Gospel, Hans Urs von Balthasar, irresistible grace, Jewish-Christian relations, John Piper, Jonathan Edwards, Karen Kilby, lectionary, liturgy, love, Mark Driscoll, neo-Calvinist, neo-Reformed, peace, Pope Francis, Reformed, regeneration, rosary, St. John, theological aesthetics

Jesus says in Sunday’s Gospel reading: ‘Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid’ (John 14.27). These words are also the preface in most Christian liturgies to the ‘peace,’ the section in the Eucharistic celebration where we greet each other in the name of Christ, reconciling with those whom we have wronged and joining together in love before partaking of the body and the blood together.

This is more than liturgically appropriate–arguably one of the earliest parts in liturgical development–because the peace’s context is what has come to be known as the ‘Farewell Discourses’ in St. John’s Gospel, the conversation (well, OK, it’s more like a monologue with a few leading questions) where, in light of ‘going to the Father,’ the Lord enjoins his disciples to love one another as he has loved them, to wait for the Paraclete who will lead them deeper into the ontological truth of the death and resurrection, and to live so deeply in the truth that the Father and the Son make their home with them even as the world hates them and persecutes them. The emphasis on reconciling love and passing the peace pervades the other lectionary readings as well. In Acts 15, the Council of Jerusalem is convened to deal with the theological assertions of a party of Jewish Christians who want the Gentiles to get circumcised and follow the Mosaic dietary laws. The Council concludes that non-Jewish Christians only have to do the bare minimum as they find themselves at peace with their Jewish brothers and sisters as part of the new covenant: don’t eat meat sacrificed to idols, don’t eat blood, don’t engage in porneia. By the time of the second reading in Revelation 21, it’s revealed that everyone here belongs to the New Jerusalem, the new Israel, the new Temple, shining with the glory of the Lord, who is the Lamb (thanks, Balthasar). The mystical communion of the New Jerusalem founded on an ontology of mystical love was aptly demonstrated to me on Sunday morning: at the free church that I occasionally attend with my wife (a likely surprise to everyone who thought I considered non-Anglican churches beyond the pale), the pastor preached on communion as a practice of reconciling love that cuts across the ecclesial boundaries we erect against each other. Without knowing what the lectionary readings actually were, this pastor (in my humble opinion) represents a sign that God still mystically unites his church catholic despite our intentional divisiveness, for he was practicing ecumenism as an evangelical without even being conscious of it.

This ‘mystic, sweet communion’ might well be applied to those who seem inadvertently and unintentionally to be set up as the arch-nemeses of this blog: the young and restless Protestant tribe dubbed the ‘neo-Calvinists.’ Mark Driscoll is in trouble again (what’s new?): at the recent Catalyst conference, he said something to the effect that because he knows his Maker, who is the maker of the environment, and he is certain that God the Creator will burn the whole thing up, yes, he drives an SUV. He followed this with a (typically) sexist joke that those who drive minivans are ‘mini-men.’ Upon making these remarks, my Facebook news feed erupted in anger, some with passive sighs, others with a call to arms, still others disavowing any connection with Driscoll. One friend even resurrected an old allegation that Mars Hill Church is in fact a ‘cult.’

As I’ve said before on this blog, I do not think the ‘cult’ accusation is very helpful and that Driscoll’s sectarian tendencies are better read as a psychological resistance to his longing to return to his roots as an Irish Catholic. In light of these Catholic musings, I wonder if diatribes against the neo-Reformed tribe don’t in fact stoke their sense of justification by sixteenth-century polemics alone. I wonder if instead passing the peace to them might in fact provoke them to reflect on their schismatic tendencies and in turn infuse them with such a love that will cover a multitude of sins.

What would it look like to pass the peace to folks like Mark Driscoll and John Piper? I think it’s by arguing that they secretly wish they were Catholic, that they really don’t intend to be schismatic but long instead for deeper communion with the rest of the church catholic. The trouble is that they’ve built their pastoral careers on constructing congregations around hard Reformed Protestant theologies, so they find themselves between a rock and a hard place. It is thus up to us to extend a hand of friendship as they struggle between ideological (they would call it ‘doctrinal’) purity and their ontological reality.

I have argued sufficiently in the other post that Driscoll is a closet Catholic in denial, so I will not reprise my arguments here. Instead, in this post, I will subject one of his teachers, John Piper, to a similar (but briefer) treatment. (Incidentally, this treatment has already been undertaken by a hyper-Reformed blog seeking to undermine Piper’s credibility as a Calvinist. Where they wax uncharitable, I will attempt to be charitable to a fault.)

Piper put forward a (likely unintentionally) schismatic argument that if he were to have a conversation with the pope, he would ask him whether he believes that we are justified by faith alone and whether the righteousness of God is directly imputed to believers through their act of faith. If the pope were to disagree with this formulation, Piper would declare him a heretic. See for yourself:

When Pope Francis was elected, Piper put forward a clarifying statement, one that incidentally showed up on my news feed at the same time that Southern Baptist theologian Al Mohler denounced the papal office as Antichrist altogether. (I will subject Mohler to Catholic treatment in a future post; stay tuned.) Walking back his comments on Catholicism as a ‘heresy,’ Piper admits:

I am thankful that God is willing to save us even when our grasp of the gospel may be partial or defective. None of us has a comprehensive or perfect grasp of it.

Nevertheless, God’s mercy is not a warrant to neglect or deny precious truths, especially those that are at the heart of how we get right with God. And the teachers of the church (notably the Pope) will be held more responsible than others for teaching what is fully biblical.

While refusing to walk back his absolutist statements on imputation (you can’t cede all your ground without completely losing face, you know), this, in the words of gay Catholic theologian James Alison, is nonetheless an attempt to ‘lower the temperature’ and ‘loosen the screws.’

Piper can do this because the figure in the theological background for his entire theological system is Jonathan Edwards, a Puritan preacher whom I will also argue had loose Catholic tendencies (pax, Edwards). Piper draws from all parts of Edwards to build his theological system, from Edwards’s Lockean tabula rasa in his understanding of the process of Scriptural and scientific exegesis, to Edwards’s meditations on beauty to build a theology of Christian hedonism (i.e. that we exist to glorify God by enjoying him forever), to Edwards’s marriage to Sarah Edwards to build a case for gender complementarity (these themes emerge even more prominently in their daughter Esther Edwards Burr’s diary), to Edwards’s late evangelistic efforts to indigenous peoples to build a case for risking your life for missions (Piper likes David Brainerd too, btw, both of whom, in Piper’s reading, did not waste their lives by becoming too comfortable in academia), to Edwards’s treatment of religious affections to build a case for a Reformed charismatic theology (putting him in line with Sovereign Grace Ministries, the systematic theology of Wayne Grudem, Louie Giglio’s Passion conferences, etc.), to Edwards’s understanding of the freedom of the will to build his seven-point ‘double predestinarian’ Calvinism, to Edwards’s decisive handling of the medically pornographic ‘Bad Book Case’ to fight lustful thoughts in his own life, to Edwards’s long tenure as a pastor to argue that all of these metaphysical musings are precisely the work of pastoral ministry. Edwards, in turn, had an ironically high sacramental theology for a Puritan, which led to him getting fired from his Congregational Church for changing the mode of communion from his father-in-law Solomon Stoddard’s ‘converting ordinance’ to a members-only sacrament (or whatever is closest to sacrament that a Puritan can be comfortable saying: means of grace?) that could only be taken if you first inspected yourself for sin and if you weren’t under church discipline for ongoing sin in your life. (As an aside, I would put my finger here to understand Mars Hill’s bizarre church discipline cases: they’re attempts to do right by Piper qua Edwards. For a Catholic parallel, see Bishop Allen Vigneron’s suggestion that Catholics who differ on church teaching on abortion and same-sex marriage should not take communion.)

Of course, not all readings of Edwards are oriented to Catholicism; Sang Hyun Lee’s interpretations are notable examples. But you get the point: Piper is a closet Catholic because he reads Edwards as a closet Catholic. (In fact, Edwards’s work can be read as a fully catholic articulation of the Christian faith, as Miroslav Volf tacitly suggests in his reading list in A Common Word Between Us and You.) They both seem to have a fairly high sacramental theology. They take pleasure in contemplative spiritualities. They even both reinforce the gender complementarities in Catholic holy orders. And if you’ve given Piper’s oeuvre a fair reading, you’ll know that he knows the Tradition quite well (never mind if you agree with his assessments) through his discussions of Athanasius, Anselm, and even Aquinas in Desiring God and The Pleasures of God.

The real trouble, then, is that they are both given to excess in their insistence that because they are Puritan, they cannot be Catholic. These excesses in turn can be corrected.

Mirroring an Edwardsian ‘personal narrative’ of divine conversions, I personally know that these excesses can be corrected because I myself am a neo-Reformed convert.  I had a conversation with someone this afternoon who said that they got into the neo-Reformed thing because they were looking for something more solidly Protestant after being in a ‘loosy-goosy’ evangelical church, and I daresay that my experience was the same. In university, after passing through a progressive Catholic school that taught me the basics of liberal Protestant biblical criticism and liberation theology as well as Chinese evangelical congregations that could be framed as ‘more grace than works,’ I got into the work of Driscoll, Piper, Mahaney, Harris, Chandler, Bradley, Keller, etc. in university because their Protestant-speak was so appealing. My wife, whom I had attempted to date (rather, court) at the time, tells me that I was kind of an absolutist jerk at the time, and I daresay most of the women who also rejected my dating advances at the time would make similar comments. (So much for the neo-Calvinist expertise on biblical courtship.)

However, as they say in these neo-Reformed circles, God’s grace is truly irresistible. When I was in high school, a Catholic priest planted just the right sort of seed in my proto-Reformed heart (mind you, for readers who wax critical of Catholicism due to its recent scandals, just as a cigar is sometimes only a cigar, sometimes a seed just a seed). He asked me what we were learning in school, and I replied that we were reading Jonathan Edwards’s ‘Sinners in the Hands of an Angry God’ in AP US History. I explained that Edwards’s vision of God as a fearful judge dangling sinners like a spider over the pit of hell was sure to shake any complacent non-Christian out of their wits and send them running to Christ for salvation, just as people did precisely when Edwards was reading that sermon in his New England church. I thought this would resonate well with the Catholic priest; the Fatima prayer is, after all, ‘Oh my Jesus, forgive us our sins, save us from the fires of hell, and lead all souls to heaven, especially those most in need of thy mercy. Amen.’  Or as the Death Cab for Cutie song goes, ‘In Catholic school / as vicious as Roman rule / I got my knuckles bruised by a lady in black. / And I held my tongue / as she told me, “Son, / fear is the heart of love.” / So I never went back.’

But this Catholic priest looked confused. Genuinely bewildered, he asked me, ‘Is God angry?’  I sat there speechless, flabbergasted, in fact, probably somewhat infuriated at these Catholics who don’t take doctrine seriously. But he continued, ‘If God is love, can he really be that angry?’

You could say that this priest didn’t know the first thing about Edwards’s oeuvre. You could say that focusing on ‘Sinners in the Hands of an Angry God’ fails to take into account Edwards’s metaphysical reflections on the Trinity, his explorations of beauty, his probing into religious affections, his insights into voluntary agency.

Or you could read it another way. You see, this priest was a devotee of the near-equivalent Catholic figure of Edwards to Puritan Christianity: Hans Urs von Balthasar. Both, after all, put beauty close to the heart of their theological reflections, and both talked an awful lot about ‘the glory of the Lord.’ I am aware that Karen Kilby has taken Balthasar to task for his worst speculative excesses and uncritical sexism. However, one excessive theologian can correct another theologian’s excesses, so another possible interpretation is that my Catholic priest friend was using Balthasar to correct Edwards’s worst excesses. Even if Balthasar were excessively speculative, he was able to check Edwards’s excessive morbidity and obsession with hell. Mind you, whatever you think of Balthasar’s ‘dare we hope all men to saved’ argument, Edwards can be a bit off the deep end with his ‘no, they burn’ answer at times.

It was this Balthasarian seed that drew me deeper into the bowels of Anglicanism, and in particular, a view of Anglicanism in which the state’s co-optation of the church is not necessarily the definitive view of the Church of England. After all, the question this priest asked me was a sincere one: how does this excessive view of hell display the glory of the Lord? While Piper might argue that it displays the absolute sovereignty of God, Balthasar would be quick to note that this sovereign Lord descended into hell on Holy Saturday, emptying himself of power to go to the dead. It is this hiatus, the silence in the death of God, that the logic of our theology is re-constituted, where the beautiful glory of the Lord is most definitively seen in the figure of Jesus, the one who died, the one who is risen, the one who will come again.

Our Sunday Gospel tells us that the Paraclete will draw us into all truth, that is, as Joseph Cardinal Ratzinger put it in his dialogue with critical theorist Jürgen Habermas (whom he was attempting to draw into all truth as well), the ontological reality that it is this mystic, sweet communion that holds the world together. Assuming that the Holy Spirit guides and directs the neo-Calvinists as our fellow brothers and sisters in Christ, they will (of course) be drawn with us into all truth, which means that, if they haven’t already, they will necessarily recognize the ontological reality that we recognize, and the Father and the Son will come to them and make their home with them, along with the rest of us. Our worst excesses will be corrected; our mystic sweet communion will come to fruition. We thus pass the peace to our neo-Calvinist brothers and sisters (yes, believe it or not, there are women in this tribe), acknowledging the peace we have with them even if they can’t bring themselves to acknowledge the peace they have with us.

Notice, of course, that my intentional source for this photo is The Gospel Coalition.

The passage that was read at my wedding was 1 Corinthians 13. Many will (of course) complain that the passage is not about marital love, that it is in fact about ecclesial love, and that to use it in a wedding is to join Hallmark in taking it out of context. Our Anglican priest’s homily, however, emphasized love within the church over the pride that ‘puffs up,’ placing marriage as a sacrament within the context of the church, and I suspect that it is because of those homiletical reflections that I can’t get the passage out of my head as I conclude this post. I realize that when St. Paul says that when he was a child, he spoke like a child, he thought like a child, he reasoned like a child, he is positing a contrast between the present in which we see through a mirror dimly and the eschatological future when of faith, hope, and love, only love remains. But because the church mysteriously lives an eschatological reality in the present, I can’t help but think that a bit of eisegesis is in order. You see, when I was a child, I spoke like a schismatic, I thought like a theologically insecure neophyte about fundamental doctrines, I reasoned like a ‘solid’ Protestant with an overly romanticized view of the sixteenth century. But now that I have become an adult, I have put childish ways behind me, trading schism for communion, hopefully growing deeper into the truth that holds the world together, the realization that, as Stanley Hauerwas puts it in A Better Hope, ‘the worship of such a God [who works through the church] means that we must pray and pray fervently for the reconciliation of Catholics and Protestants, as our very division wounds not only ourselves but the world itself’ (p. 45-46). I can’t wait for my neo-Reformed brothers and sisters to do likewise.

In this way, Driscoll’s most recent debacle need not be interpreted as him going off the deep end as a neo-Calvinist participating in the worst excesses of American Christianity. Instead, the poor guy is kicking and screaming against the Holy Spirit leading him into all truth. We should thus not issue a green Christian diatribe against him, castigating him for his idiotic sexist and anthropocentric jokes that we take to be a pox on the face of the contemporary church catholic. We should rather extend the peace in the hope that he will be at peace as the Father and the Son make their home with him. Pax Christi.

A Catholic response to Driscoll-phobia

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Bernard Law, Boston Globe, Brideshead Revisited, Catholic sex abuse, Charles Péguy, Charles Taylor, church discipline, complementarian, consistent ethic of life, critics, ecumenism, Elisabeth Schussler Fiorenza, Eugene O'Neill, Evangelium Vitae, Evelyn Waugh, feminist theology, Flannery O'Connor, gender, gender roles, Graham Greene, Hans Urs von Balthasar, Harry Cronin, Henri de Lubac, Irish Catholic, James Joyce, Jennifer Haigh, John Wesley, Joseph Bernardin, Lief Moi, Lutheran, Marcial Maciel, Mariology, Mark Driscoll, Mark Gunn, Mars Hill Church, Martin Luther, Methodist, neo-Thomism, nouvelle théologie, Protestant, RCIA, Reformed, Romans, Rosemary Ruether, Seattle, Shusaku Endo, spiritual direction, Stanley Hauerwas, Stephen Dedalus, theo-drama, Theology of the Body, Tradition, Trent, Virgin Mary, Wayne Grudem, Wesleyan, womanist theology, women ordination, Yves Congar

Mark Driscoll scares Churl here on A Christian Thing. In fact, Driscoll scares a lot of people. There are blogs all over the web like Mars Hill Refuge, Wenatchee the Hatchet, and The Wartburg Watch, most of whom hint that Mars Hill Church is cult-like (a thought recently seized upon by Seattle’s independent newspaper The Stranger).

I think that debating whether or not Mars Hill is a cult is unhelpful, though, and it isn’t entirely fair to Pastor Mark either. Sure, it might give some disaffected people some comfort that they’re justified in leaving Mars Hill without “drinking the Kool-Aid.” But we should remember that Driscoll does talk about how he deals with critics; following Billy Graham’s axiom to “turn your critics into coaches” (and not Jim Jones’s path of alienation), he reads his critics, even the most critical, as helping him improve his ministry by providing “trials and tribulations” through which he can grow (James 1:2). To talk about him and his church as a cult will only read like persecution, framing Driscoll as the oppressed crying out to God for vindication.

But if we are critics coaching Driscoll, I’d like to try another tack.

I do think that Churl has inadvertently hit on a key but unexplored part of the Driscoll complex with his call to revisit Trent. You see, “the world called Catholicism,” as Stanley Hauerwas puts it (Hannah’s Child, p. 95-121), is not something foreign to Driscoll. Driscoll grew up Irish American Catholic, “the oldest of five kids in a hardworking, blue-collar Catholic family near the airport in Seattle, Washington” (Radical Reformission, 11). He describes himself as a “moral religious boy from a Catholic home who, for the most part, stayed out of trouble despite a short wick, foul mouth, and bad temper that resulted in dolling out more than a few beatings to various guys–usually for what they were doing to women and children” (Real Marriage, 6).  Besides all the quips about growing up in a church with “a gay alcoholic priest” whose “life of poverty, celibacy, living at the church, and wearing a dress was more frightful than going to hell” (Real Marriage, 8-9), he has more than once aptly demonstrated his Catholic creds for his congregation, not least during a sermon on Mary in his Luke series where he says:

I’ll say a lot today about the Catholics, because I was one. And I don’t hate the Catholics, I love the Catholics, but when it comes to Mary, that’s sort of their specialty. I was raised as a Catholic boy and I went to Catholic school. We were O’Driscoll, full-blown Irish-Catholic mix. My grandma was in a lay order of nuns pre-Vatican II. Latin Mass Catholic, I went to Catholic school. Catholic with a side of Catholic and Catholic for dessert, that’s how I was raised.

He has also been known to recite the Hail Mary for a wildly applauding congregation.

The trouble, I think, is that everybody, likely including Driscoll himself, thinks that Driscoll had a full-blown conversion to Protestant evangelicalism when the words from Romans 1:6 jumped out at him that he was “among those called to belong to Jesus Christ” (Radical Reformission, 13; Real Marriage, 8), as if Romans were a Protestant-only epistle (see below for Driscoll’s reading of Luther and Wesley).

I’m more inclined to think of him as an Irish Catholic kid in a Reformed Protestant candy store.

Here’s a thought from Harry Cronin, a Holy Cross priest who did his doctoral thesis on how American playwright Eugene O’Neill was a lapsed Irish American Catholic and who currently writes plays about redemption in alcoholic and queer experiences. Cronin argues in his doctoral thesis, Eugene O’Neill, Irish and American: a study in cultural context, that though O’Neill publicly left the faith, he couldn’t divorce himself from a Catholic imagination of Eucharist, confession, and purgatory. The same goes for his plays like Dooley, Dark Matter, and Memoirs of Jesus where Cronin always seems to highlight the redemptive truth of the human experience most manifest in Eucharistic transubstantiations in the queerest of places.

Ditto early twentieth century Irish writer James Joyce’s sacramental modernism. Joyce publicly renounced Catholicism, a shift autobiographically fictionalized in the Stephen Dedalus character in A Portrait of the Artist as a Young Man, yet in a letter to his brother, Joyce writes:

Don’t you think there is a certain resemblance between the mystery of the Mass and what I am trying to do?…To give people some kind of intellectual pleasure or spiritual enjoyment by converting the bread of everyday life into something that has a permanent artistic life of its own.

Ditto Evelyn Waugh’s Brideshead Revisited. Lady Marchmain, the freakishly devout Catholic matriarch, is arguably worse than Driscoll’s “gay alcoholic priest who wears a dress.” And yet, one by one, each of the main characters, even the ones who have fallen the furthest from the Church because of Lady Marchmain’s overbearing conservative Catholicism, find their way back into communion because there’s just something about Catholicism they can’t shake. “I can’t shut myself out from His mercy,” one of the characters says at the end.

Ditto Jennifer Haigh’s recent 2011 bestselling Faith: A Novel, where a lapsed Irish American Catholic woman investigates in the wake of the 2002 Boston Globe Catholic sexual abuse scandal the claims that her brother, a priest in the Archdiocese of Boston, sexually molested a young boy. There is a Lady Marchmain matriarch–a conservative, rosary-praying, priest-adoring Mary McGann–whose daughter Sheila is the protagonist lapsed Catholic, whose adopted son Mike marries a Protestant and struggles alone to raise their kids Catholic despite his own lapse, and whose her birth child–Fr. Art Breen–is the investigated priest. For Haigh, the draw for Catholicism is not so much the sacramental power of the Church (as in Waugh), but rather the pull of the Mary McGann figure for the children as they discover womanhood, the guys in the women they are attracted to, Sheila in the woman she becomes. And yet it makes me wonder, the sacraments aside, if Driscoll’s Catholic family, including the lay nun, has shaped the way that Driscoll sees the place of the church in the world, not to mention also his (in)famous understanding of gender roles. Move over, John Piper.

Ditto philosopher Charles Taylor’s reading of Charles Péguy, a French political philosopher who left the faith only to return again because he just couldn’t see how he could subscribe to a notion of freedom that was continuous with the tradition of the past without returning to Catholicism. Peguy coined the term réssourcement, to go back to the sources of the past for political mobilization in the present, a term that Swiss Dominican theologian Yves Congar says became the motto of Vatican II’s re-receiving of the biblical and patristic traditions (The Meaning of Tradition, 6). Says Taylor of Péguy:

And yet it wasn’t really surprising that Péguy, “mauvais sujet” though he was, returned to Catholicism. In a sense he never left it. Péguy hankered after a time of creative action, linking different periods together, but he had an acute sense of how impossible this was to attain humanly, in fact of the seemingly irresistible slide into the mechanical and the habitual, the punctual present which is determined by the past, but no longer in living relation to it. All this pointed towards a Christian idea of eternity. (A Secular Age, 750).

To put it bluntly, could it be possible that what’s happening is that Driscoll can’t shake his Catholicism? Churl thinks that Driscoll would really benefit from re-visiting the Council of Trent, submitting his authority to the Church and her living tradition. I think that Driscoll could do some soul-searching to discover how Tridentine he already is.

Let me give some tell-tale signs:

• Mark Driscoll “sees things.” He sees his wife cheating on him in high school. He sees in lurid detail people getting abused in early childhood or having affairs. He casts out demons while doing biblical counselling, telling people with multiple personality disorders to “bring up the demon.” He tells stories of how his kids were scared in early childhood because they would hear horrible things from demons about the impending doom of the Driscoll family and church. This weirds people out. But would it weird the Catholic tradition out? With mystics like Bernard of Clairvaux, Teresa of Avila, and Julian of Norwich–or better yet, Bernadette Soubirous and Padre Pio–I wouldn’t think so. And so a Catholic probably wouldn’t try to discount Driscoll’s visions as fake. They’d say that he needs a spiritual director.

• Mark Driscoll is said to be “obsessed with authority” and “church discipline.” Paul Petry and Bent Meyer were fired for questioning authority. Maddening stories have emerged onto the blogosphere about how ex-members were “shunned” when they questioned the hierarchy. This shouldn’t be the way, these people cry, in a Christian church. But haven’t they heard of “fortress Catholicism,” what with Leo IX fulminating in the Vatican about papal infallibility and the errors of modernism in The Syllabus of Errors and Vatican I, with Pius XII condemning the nouvelle théologie of Henri de Lubac, Yves Congar, Hans Urs von Balthasar, Joseph Ratzinger, Jean Danielou, Marie Dominique-Chenu, Hans Kung, et al. for not subscribing to neo-Thomistic rationalism? Haven’t they heard of excommunications where you are “shunned” in the sense that you can’t take communion with the rest of the people of God? I’m not defending “fortress Catholicism” (or the Inquisition, for that matter), of course. In fact, in the current climate of the conservative turn of the United States Conference of Catholic Bishops and the issue of the new Mass rites by the Vatican, I’d say that a lot of progressive Catholics are as disappointed as the Mars Hill Refuge with a shift back to the consolidation of the hierarchy. But isn’t it interesting, friends, that this Reformed Protestant non-denominational church with ostensibly zero connection to the Roman magisterium is doing the same kind of consolidation? Sure, Driscoll probably got this hierarchical idea from the “plural elder” model advocated in Wayne Grudem’s Vineyard charismatic non-denominational neo-Reformed Systematic Theology. But I still wonder if some of it is also from his Latin Rite Catholic background. Perhaps we should think of Mark Driscoll as a “bishop” or even “pope” of sorts with the “magisterium” existing not so much in the Church catholic but the church congregated. I mean this in the sincerest and least pejorative way I can.

(BY THE WAY: Neo-Thomism was a late 19th-century/early 20th-century reading of St. Thomas Aquinas that tried to extract from his work proofs for theological categories. What the nouvelle théologie, or new theology, people were trying to say was that this way of doing theology was just boring because you do a lot of abstract conceptualization to prove Christian theology right, but you don’t do much in terms of what Aquinas thought about being the Church and being captivated by God’s beauty. An example is the Eucharist. In neo-Thomistic thought, the idea was to prove that the bread and wine really transubstantiated into the body and blood of Christ. What Henri de Lubac critiqued was that if you look back at the Church Fathers like Augustine, they don’t really care about the bread and wine changing–it’s more of a matter of whether you change into the Body of Christ when you take them! In other words, for the nouvelle theologie, theology wasn’t so much about validating categories and proving concepts; it’s about the COMMUNION OF PERSONS!)

• Mark Driscoll preaches gender complementarity in such a way that reinforces male eldership. Catholic feminists like Elisabeth Schussler Fiorenza and Rosemary Ruether probably wouldn’t like to hear this, as they attempt to re-read the tradition and the sacraments with a feminist preferential option for the poor, but paralleling Mars Hill, the Church also proclaims a gender complementarity of sorts in terms of saying that Holy Orders belongs to a male hierarchy. Benedict XVI actually has a very interesting reply to Fiorenza: in an interview discussing the possibility of women’s ordination, then-Cardinal Ratzinger says that even Fiorenza is saying nowadays that ordination is not what women seek because to be in an ordo is to be under submission, which is precisely not what women want (The Essential Pope Benedict XVI, 130). Maybe we should arrange for Driscoll to meet the pope.
• Mark Driscoll thinks in theological categories. On Mars Hill Refuge, this is called the “theological swordplay” of concepts that don’t seem to have much reference to Scripture. The authors of Mars Hill Refuge may be right to be distressed, but just going back to Scripture doesn’t do justice to the Mars Hill systematic theological method. Listen to or read Driscoll some time. His mind works in categories. There is a category called “sin” where there are a bunch of actions you do that are “sinful.” There is a category called “fornication” where sexual acts performed before marriage belong; after marriage, the category shifts into “visual generosity” and “loving servanthood,” complete with a taxonomy drawn from 1 Corinthians 6 categorizing sexual acts as “lawful,” “beneficial,” and “enslaving.” There is a category called “religion,” which apparently sucks and doesn’t save from the category called “sin,” and there is a category called “Jesus,” whose categorical “penal substitutionary” atonement both categorically “propitiates” the Father’s categorical wrath and categorically “expiates” the dirtiness felt by those categorized as “abuse victims.” Driscoll’s theology works with frozen categorical concepts, and doesn’t that sound just like the neo-Thomistic rationalism that Hans Urs von Balthasar hated so much that he put wax in his ears while listening to lectures in his Jesuit seminary? In fact, if Driscoll was wanting to get out of his frozen concepts and yet keep his strong emphasis on the cross and Christ, he could give von Balthasar’s dramatic understanding of theology a try, either in Mysterium Paschale or, if Driscoll had some time on a sabbatical, in Theo-Drama.
• Sola Scriptura though he might claim to be, Mark Driscoll does use the Tradition in his theological method, that is, in the sense that “sex is gross” (Real Marriage, 114-118). He sees the Reformation myth of Luther marrying Katie von Bora, the monk who wrote On Monastic Vows as a critique of special vocations and marrying a nun to boot, as the liberating moment from the Catholic “killjoy” Church raining on the sex parade (Real Marriage, 19-23); that said, speaking Protestant-ly, he doesn’t quite know what to do with another moment in evangelical history, that is, the tragic marriage of John Wesley, a.k.a. the itinerant preaching founder of Methodism who was converted by “a strange warmth” when he heard Luther’s Romans being read (Real Marriage, 97-99). (Following the Protestant Romans riff on sex and marriage, one wonders what he would have done with Karl Barth and Charlotte von Kirschbaum’s non-marriage.) Driscoll also reads the Tradition’s emphasis on sex as procreative as suggesting that sexual pleasure is gross and sinful, and to wit, he quotes a Canadian Catholic bishops’ statement on chastity and procreative sex as the definitive word from the magisterium that “sex is gross” (Real Marriage, 116). Apparently, he doesn’t have much time for Augustine’s understanding of “concupiscence,” that sin sometimes is when you have too much of a good thing (which is a theme that John of the Cross interestingly carries into The Ascent of Mount Carmel where he says that too much spiritual reading is spiritual gluttony). But whether or not he gets concupiscence or not, Driscoll’s one major critique of the Church is just not entirely fair to the Tradition on sex, period. He doesn’t say anything about Humanae Vitae or Evangelium Vitae; conservative (and controversial) as these encyclicals are for their denunciation of contraception, their conservatism is actually based on a fairly intricate argument that sex is about unitive love in the way that God is love, and that is pretty pleasurable. Besides, for reasons that will become apparent below, Driscoll might actually really like these documents for their discussion of abortion and potential abortifacient contraception. But on the “sex is gross” thing, John Paul II does say in the Theology of the Body catecheses that he wants the Catholic faithful to see that “our human experience is in some way a legitimate means for theological interpretation” (TOB 4.4). Doesn’t that mean that, irony of ironies, Driscoll has some support from the magisterium for his promulgation of sex for unitive pleasure?
• Mark Driscoll has a fairly strong Mariology, which leads him to some fairly Catholic sexual ethical positions. Driscoll had a really blunt statement on the Virgin Birth for John Piper’s Desiring God conference on Christianity and post-modernity: “If the virgin birth of Jesus is untrue, then the story of Jesus changes greatly; we would have a sexually promiscuous young woman lying about God’s miraculous hand in the birth of her son, raising that son to declare he was God, and then joining his religion. But if Mary is nothing more than a sinful con artist then neither she nor her son Jesus should be trusted. Because both the clear teachings of Scripture about the beginning of Jesus’ earthly life and the character of his mother are at stake, we must contend for the virgin birth of Jesus Christ” (The Supremacy of Christ in a Postmodern World, 136). Driscoll’s denial of the Perpetual Virginity, the Assumption, and the Immaculate Conception aside (and don’t bring up “Co-Mediatrix”–remember, he thinks he’s Reformed!), this is pretty much the fairly standard Catholic (*cough*, “ecumenical”) idea that you don’t have Jesus as God and Man without a mother. This leads to a fairly strong anti-abortion stance. Aside from claiming Catholic creds, it is also telling that his sermon for the Luke series on Mary and Elizabeth was about abortion and his conversion from being pro-abortion in high school as a lapsed Catholic to being a Reformed Protestant pro-lifer who sees abortion as murder. It’s also interesting, good Catholic that Driscoll is, that while he’s supportive of non-abortive birth control measures, he converges with the magisterium in calling “the Pill” a potentially abortive contraceptive device because one of its three functions is “that it seeks to disrupt the ongoing life of a fertilized egg” (Real Marriage, 197). One could make the case, of course, that in general, Catholics and Protestant evangelicals are on the same team against abortion; witness, for example, even Stanley Hauerwas’s support for the generally fundamentalist Operation Rescue, and to boot, there is a whole spectrum within Christianity as to why we’re opposed to abortion, from the people who think of Mary as a symbol of virgin Church power that Rosemary Ruether critiques in Sexism and God-Talk to the more moderate Consistent Life Ethic fans of Cardinal Joseph Bernardin’s collegial reconciliation of conservative and progressive Catholics. But to make the jump from the Mary and Elizabeth story to abortion? That’s a move worthy of the conservative end of the United States Conference of Catholic Bishops.
• Believe it or not, Mark Driscoll has a “preferential option for the poor,” especially women and children who have been abused. This should be a compliment to the unintentional Catholic genius of Driscoll because unlike the Church with its sexual abuse fiasco, Driscoll is encouraging people with abuse histories in his church (including his wife) to talk openly about them because they are the poor and the marginalized. He’s doing precisely what Cardinal Bernard Law in Boston had trouble doing, not to mention also what the Vatican had trouble doing during its long delay in investigating the claims that the founder of the Legion of Christ and Regnum Christi, Fr. Marcial Maciel, was a serial sex offender. What’s Driscoll doing right by the Church? Letting the victims speak out of a preferential option for them, not shifting around the hierarchy that perpetrated the abuse. (Mind you, we’re talking about sexual abuse here, not the disaffected ex-members on the Mars Hill Refuge discussing church discipline abuse.) In fact, going back to Cardinal Bernardin (who was the Chicago archbishop incidentally cleared of all sex abuse charges and is not to be confused with the Boston archbishop Bernard Law that is pictured below), this preferential option for the abused isn’t just a Consistent Life Ethic–it’s a Consistent Sex Ethic from womb (anti-abortion and anti-abortive contraception) to tomb (sex abuse victims and sexual abuse perpetrators, speak out and confess!). In so doing, Driscoll is also trying to re-imagine what it would be like to be in a patriarchal community, that the hierarchy serves the laity in helping them confess their sexual sin and be free to have free married sex. This too, I submit, is a very Catholic idea that goes back to Gregory the Great, “the servant of the servants of God.” While Rachel Held Evans would critique this as unqualified sex therapy, in Driscoll’s world, it would seem that such is the nature of servanthood to the least of these.

In short, Driscoll isn’t just any kind of Catholic, if he were to be labeled as such. He sounds more like a conservative Vatican I neo-Thomistic “fortress Catholic” whose theological method interestingly might converge with that of his pre-Vatican II grandmother. The trouble is that because Driscoll is so brash about his Reformed inclinations, we too are inclined to read him through Protestant lenses. That’s why there are calls for transparency, democratization, and the abandonment of what many people call the “cult” of the Mars Hill world. These are very Protestant, if not secular, terms.

But if there’s anything I take away from the stories of Péguy, Joyce, O’Neill, and Waugh, it’s that there is something humorous about “fortress Catholicism.” It’s this: much as you revolt, revolutionize, and reform against all of the authoritarianism, patriarchy, and sacramentalism of the whole thing, if you’ve been in it, you can’t shake it. I would submit that–far from being a cult (unless you’re with Walter Martin in The Kingdom of the Cults where everything that isn’t his brand of Protestant fundamentalism is a cult)–Mars Hill should be credited as a congregational microcosm for what the Catholic Church has looked like–good, bad, and ugly–because of the inadvertent Irish Catholicism of its key founder (one wonders if Lief Moi and Mike Gunn had similar backgrounds). Indeed, though Mars Hill was founded as independent, non-denominational, non-liturgical, and sola Scriptura, what’s funny about the whole thing is that it all sounds very fortress Catholic.

So perhaps the critics should not be calling for democratization at Mars Hill, as if it were really a Protestant church. What they can’t seem to see is that Mars Hill is more Catholic than they think. It may follow, then, that what they want is a Vatican II. But Driscoll’s got that one too: it was called “bylaw revisions and elder restructuring.” Just like it was across the Tiber, sounds like the progressives here also got the stiff end of the rope from this reform.

A better tack, then? Give Driscoll a break and a new reading list. Put some Péguy, Joyce, Waugh, O’Neill, and Chesterton on there. Throw in some Flannery O’Connor, Graham Greene, and Shusaku Endo. Make him read and re-read Haigh’s Faith. Get him the full set of von Balthasar’s triptych to wean him off neo-Thomism while preserving a vital Christo-centrism. Make him learn French so that he can be blown away by de Lubac’s Surnaturel. Let him discover ressourcement as he reads up on Yves Congar’s Tradition and Traditions and Lay People in the Church. If he’s into doing theology from the perspective of the abused, maybe add a womanist theologian, say, Katie Cannon, or staying consistently Catholic, there’s the legendary Toni Morrison. Give our brother some mystical breathing space and maybe hook him up with a spiritual director. And finally, suggest the RCIA in the parish down the street.