In last week’s post, I commended to your attention a set of Theopolis Conversations posts on Paths to Human Maturity. As you’ll have noticed if you read them, there was one very sharply dissenting voice. In a follow-up post after Dr. Field’s rejoinder, Wilson moderates his stance somewhat. Now to my eye, Wilson missed a whole slew of considerations, about which more later, perhaps.
More important, though, the entire conversation about whether to undertake projects like Dr. Field’s missed a vital point.
Even if the conversation were undesirable, it’s no longer optional. The horse has left the barn. The unbelievers we meet, and our parishioners as well, are neck-deep in depth psychology and Zen-derived mindfulness practices. Our whole culture is. They are having this conversation whether we join in or not. Many of them have found these beliefs and practices tangibly beneficial. I know addicts who testify that mindfulness practices have helped them stay clean, trauma survivors who testify that mindfulness practices have helped them recover, master their fear, embark on relationships they never could have had before. Similar claims can be rightly made for depth psychology. These people often testify that they sought aid and comfort in the church and found none, then found it elsewhere. The question, to them, is not whether these beliefs and practices highlight questions they should ask of Christianity. It’s whether Christianity has anything to offer to the conversation at all.
The truth is that Jesus will reframe the whole conversation in the most productive and glorious way possible. Unfortunately, the church is not really prepared to represent Him well.
Here is the claim we’re going to have to make: All the things that helped them, all those things exploit the way God made the world to work. Moreover, the features of the world that they have exploited without quite understanding them are more fully revealed in Jesus Christ, and what they have experienced to this point is the very least of God’s good gifts. Therefore, they should forsake these systems of thought and practice that enable them to muddle along without acknowledging God, and embrace the freedom that comes in knowing Him, and not needing to hide from His revelation.
That’s the case we need to make, and we will need to give a compelling, detailed presentation of it. Are we, their shepherds, prepared to make that case?
Very few of us are even marginally ready. Virtually none are ready to do it well.
How will we get ready? By going it alone, on the fly, caught flatfooted when someone starts talking about what meditation has done for them? Not likely. We’re Christians. We are a body. We prepare best together, in exactly the kind of public, collaborative, confessionally committed study that Wilson tried so hard to stop.