Reblogging particularly for this part:
“Pete Enns, for instance, thought Keller’s responses could be seen as dismissive towards questioners or skeptics wrestling with doubt. He thought he didn’t sufficiently empathize with questioners struggling with issues of recurring concern, or acknowledge the tension sufficiently. The kind of blunt, straightforward answers Keller gave seemed clipped, formulaic, and would likely turn off the hearers Enns had in mind.
“Now, that maybe so for a particular kind of skeptic. But when I read it, I thought of my aggressively skeptical classmates in my philosophy undergrad who probably would have rolled their eyes at a show of empathy. If you didn’t immediately follow it up with a straight answer to a straight question, or a respond to the challenge, they would probably see it as a squishy dodge and walk away convinced Christians really didn’t have anything to say. In which case, it’s precisely the sorts of answers Keller gave which would have at least made them stick around long enough to argue about them and hear more.”
Early on in my theological reading, I gained the impression that contextualizing our presentation gospel was a new concept that Lesslie Newbigin came up with in the 1970s and 80s. It’s not. Understanding the unique challenges that each culture, or sub-culture, or philosophic and religious tradition poses to the gospel is a task that has been with the church since its inception.
Case in point: Gregory of Nyssa. Reading in preparation for my courses this week, I ran across this fantastic little passage on contextualizing our presentation of the faith in the prologue to his The Great Catechism.
The presiding ministers of the “mystery of godliness” have need of a system in their instructions, in order that the Church may be replenished by the accession of such as should be saved, through the teaching of the word of Faith being brought home to the hearing of unbelievers. Not that…
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