In this post, I’m reviewing the book, Unafraid. No, not the Adam Hamilton one that came out a few months back, a 2017 book fully titled: Unafraid: Moving Beyond Fear-Based Faith by Benjamin L. Corey and Patrick Lawlor.
There’s something I really like about a book on theology (especially one oriented to the general public) when the best summary of the book is a verse of scripture. Here, it’s:
“God is love. Whoever lives in love lives in God, and God in them. This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.” 1 John 4:16b-18.
This book is both an argument and a journey. It is an argument about how fear has distorted Christianity’s message from one of love and hope to one concerned with the avoidance of Hell, preparation for impending apocalypse and a focus on getting people to say “magic words” about their belief in Christ rather than calling people to actually follow Him. It is a journey about the personal crisis of faith that led Ben Corey away from fear-based, conservative evangelical Christianity and toward progressive love-based Christianity.
The quote from scripture above demonstrates the overarching point of both argument and journey: the opposite of love isn’t hate; it’s fear. And, as Yoda tells us, “Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.”
Corey’s preaching to the choir here, so I almost put down the book when I felt I’d gotten the gist. I’ve written on this blog fairly extensively about ideas that I believed are shared with Corey: about the blessing that fear-based coercive evangelism can’t produce followers of Jesus (not directly, at least); about the backwardness of the religious right’s obsession with protecting their right to discriminate based on religion; even about the danger of prepper apocalyptic theology (albeit in a review of a video game).
Nevertheless, I’m glad I stuck the book out. Not only was it a pleasant read, but I did learn a bit of history I didn’t know and the book gave me much to think about or revisit.
On the history side, Corey traces the modern, conservative strain of American evangelical Christianity and its basis in fear to John Nelson Darby, a lawyer and lay theologian (yes, the similarity here is not lost on me) in the early 19th Century. For Corey (and I think he’s likely right), Darby almost singlehandedly transformed evangelical Christianity from a positive force truly seeking to bring the Kingdom of Heaven to Earth (by campaigning against slavery, for worker’s rights, and other social-justice issues) to a relatively oppressive set of ideas that taught that the world was getting increasingly worse and more sinful, not better, and that hope for salvation from the damnation surely due to the world (particularly through not-very-scriptural ideas like the Rapture) could only be found through (fear-based) belief in Christ and a turning away and condemnation of the rest of the world. This apocalyptic mindset led to the idea that only “saving souls” by getting them to confess belief in Jesus mattered–there’s no need to seek justice, be a good steward to the environment, or otherwise try to make the world a better place when God’s just going to destroy it all anyway.
Though we must of course allow for variation in the beliefs of evangelical Christians as in any group of Christians, and it is not for me to say what people in that category truly have in their hearts and minds about what they believe about God, Corey’s description does tend to hit the nail on the head when I think of most of the the most-vocal evangelical Christian leaders in our day and age.
At the same time, Corey warns us about the categorization of Christianities. For Corey, when we take our identities from being “conservative” or “progressive” Christians (or even as Catholics, Baptists, Methodists, etc.), we create bastions of definition and meaning which we must then police and defend–leading to persecution of those who are not like-minded, especially when they try to claim membership in the same category as us. While categories may provide useful shorthand for understanding some of the core theology a person might have, Corey argues that it should not be used for more than that and that we need to keep our minds and hearts open to diversity of belief and the actual realities of individuals rather than using them to work out our own ideological and theological issues. He’s absolutely right about the danger here, and I myself feel a constant struggle (and failure, to be honest) not to fall into this trap.
Of course, Corey does argue for a progressive theology as a more genuine expression of love-based Christianity than conservative evangelism. As one part of the fallout from the crisis of faith that led Corey to progressive Christianity (from his conservative evangelical upbringing), Corey was fired from his position as pastor at a large church for, as he puts it, “hating guns and loving gays.”
Perhaps one of the reasons I enjoyed this book so much was the cathartic camaraderie I felt in reading it. My path to progressive Christianity was nowhere near so dramatic as Corey’s, particularly because I walked it much younger in life than he did. But the reminder that I’m not alone in having been raised on conservative Christianity (despite being raised in the Methodist church, I was raised in Houston, one of the most conservative conferences of the UMC in America. Further, those who often taught my Sunday school classes were not deeply theologically trained.
Overall, I remember being taught a version of Christianity that didn’t tolerate well the asking of questions and gave me an overall view of Christianity that nearly led me to leaving the Church permanently. It was only later, as I began to read and study on my own, that I understood that there were other interpretations of Christianity and, to my surprise, that much of Methodist doctrine matched closely with the conclusions I’d come to on my own. Now, even in the Methodist church I’m clearly on the liberal side of things–and proud of that, if I do say so myself.
Nevertheless, it was nice to hear someone else’s journey, to know that there are others with whom I have much in common (though I knew this already).
I think that Corey’s journey, and the arguments he makes along the way, are well worth the read.