“. . . I realized with a growing and startling sense of clarity that the seminary was educating and training me for a world that no longer existed. Moreover, the posture of this particular brand of Christianity toward the surrounding culture was one of enormous suspicion and at times hostility. It seemed that part of this evolving designation involved a posture of entrenchment and argument toward culture. But I loved culture. I loved the freedom to engage with people for the purpose of friendship and dialogue, not simply evangelism.”

“In post-Christendom, the church is that community of people who look to discover what God is actively doing in the world around them and then join themselves to that work. The church is that community of people gathered around Jesus Christ in order to participate in his life and incarnate it into the context where he has placed them.”

“We live in a culture of reductionism. Or better, we are living in the aftermath of a culture of reductionism, and I believe we have reduced the complexity and diversity of the Scriptures to systematic theologies that insist on ideological conformity, even when such conformity flattens the diversity of the Scriptural witness. We have reduced our conception of gospel to four simple steps that short-circuit biblical narratives and notions of the kingdom of God on earth as it is in heaven in favor of a simplified means of entrance to heaven. Our preaching is often wed to our materialistic, consumerist cultural assumptions, and sermons are subsequently reduced to delivering messages that reinforce the worst of what American culture produces: self-centered end users who believe that God is a resource that helps an individual secure what amounts to an anemic and culturally bound understanding of the 'abundant life.”

“For better of for worse the church in the West bought modernity's claims. We were baptized in its story (even though it said it did not have one) and accepted its categories and definitions. But somewhere along the way we also began to believe that the ways in which we accessed knowledge about God or Jesus or the Spirit or Christianity were those things themselves.”

“. . . I realized with a growing and startling sense of clarity that the seminary was educating and training me for a world that no longer existed. Moreover, the posture of this particular brand of Christianity toward the surrounding culture was one of enormous suspicion and at times hostility. It seemed that part of this evolving designation involved a posture of entrenchment and argument toward culture. But I loved culture. I loved the freedom to engage with people for the purpose of friendship and dialogue, not simply evangelism.”

“Further, in the modern story, reality is that which is observable, measurable, and repeatable - the kinds of phenomena available, accessible, and verifiable to the five senses. Thus, reality comes to equal the scientific method. It should come as no surprise that in such a world the life of the spirit is ignored or marginalized (as well as a great many other nonmaterial things.) This view of life subsequently birthed in human beings a ravenous materialism as matters of the soul were ignored or reinterpreted within this tightly controlled version of reality. When the life of the spirit is ignored, people will seek to feed the hunger of a neglected soul with the only nourishment available: in our context, the consumptive acquisition of material goods.”

“We imagine that our theological/conceptual systems are the means by which we know God as God is. I truly believe that such postures and perspectives put us in danger of conceptual idolatry, worshiping our ideas of and frameworks for God.”