Book Critique "God in the Wasteland" by David F. Wells

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Liberty Baptist Theological Seminary Liberty University A CRITICAL REVIEW OF GOD IN THE WASTELAND BY DAVID F. WELLS Submitted to Dr. Fred Smith in partial completion of course requirements for THEO525 – Systematic Theology Elke Speliopoulos Downingtown, PA December 6, 2009

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Book Critique of "God in the Wasteland" by David F. Wells in partial fulfillment of requirements for Systematic Theology at Liberty Baptist Theological Seminary. December 2009.

Transcript of Book Critique "God in the Wasteland" by David F. Wells

Liberty Baptist Theological Seminary Liberty University

A CRITICAL REVIEW OF GOD IN THE WASTELAND BY DAVID F. WELLS

Submitted to Dr. Fred Smith in partial completion of course requirements for THEO525 Systematic Theology

Elke Speliopoulos Downingtown, PA December 6, 2009

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CONTENTS

INTRODUCTION...........................................................................................................................3 WHERE DOES WELLS SEE THE PROBLEMS FOR THE CHURCH?.....................................3 DID WELLS DO WELL TO ARTICULATE WHAT CAN BE DONE?......................................5 CONCLUSION................................................................................................................................8 BIBLIOGRAPHY............................................................................................................................9 BIBLIOGRAPHY

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INTRODUCTION In his 1994 follow-up book to his 1993 No Place for Truth, Or, Whatever Happened to Evangelical Theology (Eerdmans, 1993), David F. Wells attempts to move beyond what Eric J. Miller describes as a largely critical and analytical framework1 of his first book toward an attempt to find answers to the undoubtedly significant challenges facing the believing church under the enormous impact of modernity on society. Giving solid examples of how the impact is not only felt in the individual local churches but also in seminaries, Wells sets up a thoughtprovoking picture and challenges his readers to be part of the solution of bringing the church and therefore the people of God - back into the realm of orthodoxy. His suggestions offer a first effort to lead churches and their leaders to a model that will allow a turn from a deeply modernity conformant therapeutic approach to one that is bringing worshippers back to a realization of the holiness of God and the power of the cross while offering up a model for Christian living on this post-modern side of eternity. WHERE DOES WELLS SEE THE PROBLEMS FOR THE CHURCH? Wells begins his book with a 23-page prologue, in which he sets up his premise that Christianity has, almost unbeknownst to it, experienced a fundamental shift towards the outward signs of modernity and with it a distancing from orthodox teaching and a move toward a therapeutic mindset. As he expresses, modernity is closely tied to what society has experienced through modernization, which he encapsulates in four areas: capitalism, technology, urbanization and telecommunication.2 As a result of capitalism, population centers have formed that allow for manufacturing, production and consumption.3 Technology has brought about a rationalization1. Trinity Evangelical Divinity School, Trinity Journal Volume 16 (n.p., 2002), 248. 2. David F. Wells, God in the Wasteland: The Reality of Truth in a World of Fading Dreams (Grand Rapids, MI: William B. Eerdman's Publishing Company, 1994), 7. 3. Ibid., 8.

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of life coupled with a calculation of benefits, while urbanization is a natural outcome of the centralization of centers of economic activity, as well as through the large influx of immigrants who have formed cultural pockets within urban areas. Finally, telecommunication has brought the planet into close proximity to all. We experience others pain and joy in almost real-time.4 As a result of these influences on societies, anonymity has increased and with it has come a lessening of accountability for individuals. According to Campbell, whom Wells cites, this changed moral responsibility toward others and society in general also generated a decline in psychological well-being.5 Wells offers a plethora of examples of the infiltration of modernity from Madonna to MTV to a move to a society of victims and offers equal critique of these symptoms. Likewise, Wells describes the arrival of the thinking of this modernity-impacted society in churches. He uses two notable examples to highlight how much modernity has entered into the churchs reality: George Barnas research, in which he repackages, in Wellsthinking, the Christian experience as a marketable entity, and of Frank Peretti, whose books This Present Darkness and Piercing the Darkness speak of a spiritual battle raging, which excludes on one side the human agents and on the other side God. Wells does not leave his readers with just an understanding of where they find themselves as believers in the present, but offers approaches to what needs to be fixed in Christianity in order to return to orthodoxy and therefore a Christianity that honors a holy God. These approaches center around returning to a clear understanding of His holiness being the primary characteristic of God, rather than His love, which Wells describes as an outcome of Gods holiness, and around the centrality and non-negotiability of the cross. Wells closes his book by looking at seminarians and their belief and value systems, which, based on Wells studies, have

4. Ibid., 8-9. 5. Ibid., 13.

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also been impacted by modernity, without the realization of these students. He ends on a note of hope that the next generation of church leaders can find again what it means to be the church. DID WELLS DO WELL TO ARTICULATE WHAT CAN BE DONE? The basic premise under which Wells writes this book is that society, under the impact of modernity and as expressed through the influences of and symptoms caused by capitalism, technology, urbanization and telecommunication, has slipped into the mode of, what he terms, therapeutic culture6, which is expressed through a large focus on self and a common acceptance of victimhood. As a root cause he cites modernitys shifting concepts of anthropology and theology. Specifically, he cites the move from seeing God as both a transcendent and immanent God to a solely immanent God, while at the same time relegating Jesus sacrifice on the cross to an inconsequential part of biblical story telling. Individuals have thus been slowly moving to attempting to find the god(s) within themselves. At the same time, the society around them has become one that has made them more vulnerable than ever before with a family structure that is eroding and crime rates that appear to rise with every passing decade. Wells convincingly sets up the theological and moral picture, which the society around us is walking into our churches with (or not). While this could have been easily done without using the names and examples of certain cultural phenomena, such as singers or television channels, which does date the book and takes away from its rather enduring message, it does paint a vivid picture of how far 20th century society (this book was written, as already mentioned, in 1994) has removed itself from the values of the pre-industrialized society of the Western world.

6. Ibid., 27.

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Wells moves to an attempt for a solution to this apparent problem. He believes that only a return to a clear understanding of the holiness of God and to the relevance of the cross, coupled with a change in seminaries teaching a strong impact on the importance of correct theology. He correctly identifies part of the problem as a historical one, begun by the church fathers who seemed to separate God the Father from God the Son by associating holiness and aloofness to the one and love to the other by developing a bipolar vision of God one pole distant and the other pole near, one pole absolute, cut off from life in this world, and the other pole related and connected with life.7 The resulting focus is on a view of God as solely a God of love as expressed through Jesus, God the Son. He critiques the consumerism approach to worship in modern churches, where worship has become self-centered, when he rightfully says, In his holiness, God is not to be trifled with; familiarity with God inherently borders on contempt and is subject to judgment.8 Likewise, Wells calls for a return to a lifestyle that reflects this holiness aspect of God: God in his holiness is deeply intrusive, cutting to the very heart of our inner life. Specifically, he demands that the external expressions of our inner life be fully in accord with the fact that we belong to him through Christ consistent with his truth, and obedient to his moral law.9 Another element that Wells cites as having been forgotten in a society, which is easily pleased through such media as television or video, is the self-study of Scripture. Finally, Wells uncovers another element of conflict in the modernity-impacted belief system: the neglect, or rather wrong understanding, of divine providence. He issues a clear call to a renewed teaching of biblical teaching on the expectation of hardships and persecution. This does not mean God is not providentially caring for His creation, but rather, as Wells says, the church is called to declare the message of the cross, not to uncover Gods hidden purposes in this world or the secrets of his7. Ibid., 126. 8. Ibid., 141. 9. Trinity Evangelical Divinity School, Trinity Journal Volume 16, 143.248.

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inner therapy.10 Wells convincingly argues that the evils of this world, while still visible to the present generation, may be restrained or may even serve to further Gods purposes, yet God deals with evil decisively only at the cross. The power of this message is one that Wells rightfully highlights, as it will naturally provide an answer to the perils perceived by a society despite all its advances, not by necessarily delivering from them, but by putting them into the proper context, understanding and eternal relevance. In a review of Wells book in the Trinity Journal, author Eric J. Miller, while applauding Wells attempt to offer more solutions to the modernity-shaped problem in Christianity, critiques his failure to elucidate clearly what this Christ-culture relationship should be.11 Likewise, Miller is concerned with Wells definition of modernity. Miller poses the question whether Wells is suggesting that culture is incapable of changing by the power of God due to the overbearing evil of modernitys impact.12 Miller concludes that without the needed leadership arising in the future generations, Wells book will only be a history book featuring fine analyses.13 This author, for one, arrives at a position in favor of Wells analysis of the influence of modernity on this generations churches and sees great danger if this is not adequately addressed. At the same time, to believe that a return to orthodoxy should mean that churches throw out every element that speaks to a post-modern society, such as style of worship, seems unnecessary as well. Of critical importance seems to be that we do not allow the message of the holiness of God and the power of the cross unto salvation to be watered down in our churches. Only people who become aware of their sinfulness before a holy and jealous God can be called by a loving God, who loved so much He sent His Son, to receive His mercy and grace.10. Wells, God in the Wasteland: The Reality of Truth in a World of Fading Dreams, 185. 11. Trinity Evangelical Divinity School, Trinity Journal Volume 16, 250. 12. Ibid. 13. Ibid., 251.

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CONCLUSION Very early in his book, Wells cites a 1993 study that showed that baby boomers are impacted in their choice of staying or leaving a church by the relative presence of orthodox belief.14 Based on his findings in his book, it would seem to affirm his analysis of what might be the cure for the churchs departure into modernity: a return to biblical roots. He rightly addresses the two key elements that would allow for such a return to orthodoxy: the realization of individual believers of the holiness of God and the necessity and power of the cross unto personal salvation into a redeemed relationship with this holy God. While Wells offers only limited practical how-tos as to churches can achieve this goal amidst the maelstrom of modernity, he does grasp the quintessential impact of it. Ultimately, he also expresses the cure, albeit in paradigmatic, rather than truly tangible and actionable fashion: Until we acknowledge Gods holiness, we will not be able to deny the authority of modernity.

14. Wells, God in the Wasteland: The Reality of Truth in a World of Fading Dreams, 185, 22.248.

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BIBLIOGRAPHY Trinity Evangelical Divinity School. Trinity Journal Volume 16. N.p., 2002. Wells, David F. God in the Wasteland: The Reality of Truth in a World of Fading Dreams. Grand Rapids, MI: William B. Eerdman's Publishing Company, 1994.