I recently came across a NY Times article on Seattle-based emerging church pastor, Mark Driscoll (“Who Would Jesus Smack Down?” by Molly Worthen, Jan. 6, 2009). Driscoll is pastor of Mars Hill Church, a member of conservative emerging church movement, Acts 29. This article was both disturbing and distressing. I have been familiar with Driscoll for several years. For a while I was wrapped up in the “emerging church” movement (and still believe it a beneficial ecclesiological endeavor), of which Driscoll leads the conservative branch. I have read a book or two by him, but this description not only reminded me of the dangers of his theology and methodology, but alerted me to a growing movement within Evangelical Protestantism (with which I still identify) to glorify Calvinism and “re-masculate” Jesus.

Driscoll’s words in the article, that most churches are engaged in “singing prom songs to a Jesus who is presented as a wuss who took a beating and spent a lot of time putting product in his long hair,” identify some important points. First, I agree that Evangelical spirituality has become a “prom song” spirituality. There often is no real substance. Giving in to its emotionality impulses, tracing back to the camp meeting influences, Evangelical worship and spirituality perpetuates a “self-help” faith and a fluffy praise and worship mentality. Driscoll is correct to critique this pervading individualistic and shallow spirituality. This theology that has watered-down the Gospel into a self help program, as Driscoll suggests, has created an individualized mode of discipleship where community is not only unnecessary, but irrelevant to one’s faith. Worship is essentially love songs to Jesus, because this theology is all about “me and Jesus” and there is no need for community in this brand of spirituality. This is dangerous and needs to be remedied, but not in the ways Driscoll attempts.

The answer is not found in protesting “a Richard Simmons, hippie, queer Christ,” a “neutered and limp-wristed popular Sky Fairy of pop culture that . . . would never talk about sin or send anyone to hell,” or reclaiming an attitude of “Onward Christian Soldiers,” as Driscoll suggests. The alternative does not have to be a super-masculine Jesus in a way that accommodates the violent tendencies of modern culture. The solution lies in regaining a sense of communal discipleship. Not one rampant with a “new, aggressive, mission-minded Calvinism that really believes Calvinism is a transcript of the Gospel,” but one that seeks to deepen faith and reach the depths of spirituality through communal formation, radical inclusion, and mission orientation. Despite being a bulwark of Christian tradition, Calvinism also contains many dangers. When mixed with an over-hyped masculinity, it leads to ecclesial practices like Driscoll’s that both damage one’s faith and damage the entire church community, by discouraging dialogue and profitable discussion.

Driscoll’s ecclesiology, theology, and methodology are dangerous paths for the postmodern church. Despite growing numbers and an “effective” ministry, Driscoll is training up people in the way of a faith of violence – both in the violent Christology of an uber-masculine, “Onward Soldier” Jesus, and in the violent salvation of hyper-Calvinism. Driscoll’s perspective demonstrates only one ecclesial example among many, but represents a growing and dangerous trend for theologians, ministers, and Christians who want to take a Gospel-directed approach to spirituality and community.