Eugene Peterson on The Jesus Way

Eugene Peterson’s The Jesus Way: A Conversation on the Ways That Jesus Is the Way will be released in paperback in a couple of weeks. Here’s the taster:

Here is a text, words spoken by Jesus, that keeps this in clear focus: “I am the way, the truth, and the life” (John 14:6). The Jesus way wedded to the Jesus truth brings about the Jesus life. We can’t proclaim the Jesus truth but then do it any old way we like. Nor can we follow the Jesus way without speaking the Jesus truth.

But Jesus as the truth gets far more attention than Jesus as the way. Jesus as the way is the most frequently evaded metaphor among the Christians with whom I have worked for fifty years as a North American pastor. In the text that Jesus sets before us so clearly and definitively, way comes first. We cannot skip the way of Jesus in our hurry to get to the truth of Jesus as he is worshiped and proclaimed. The way of Jesus is the way that we practice and come to understand the truth of Jesus, living Jesus in our homes and workplaces, with our friends and family.

A Christian congregation, the church in your neighborhood, has always been the primary location for getting this way and truth and life of Jesus believed and embodied in the places and among the people with whom we most have to do day in and day out. There is more to the church than this local congregation. There is the church continuous through the centuries, our fathers and mothers who continue to influence and teach us. There is the church spread throughout the world, communities that we are in touch with through prayer and suffering and mission. There is the church invisible, dimensions and instances of the Spirit’s work that we know nothing about. There is the church triumphant, that “great cloud of witnesses” who continue to surround us (Heb. 12:1). But the local congregation is the place where we get all of this integrated and practiced in the immediate circumstances and among the men, women, and children we live with. This is where it becomes local and personal.

The local congregation is the place and community for listening to and obeying Christ’s commands, for inviting people to consider and respond to Jesus’ invitation, “Follow me,” a place and community for worshipping God. It is the place and community where we are baptized into a Trinitarian identity and go on to mature “to the measure of the full stature of Christ” (Eph. 4:13), where we can be taught the Scriptures and learn to discern the ways that we follow Jesus, the Way.

The local congregation is the primary place for dealing with the particulars and people we live with. As created and sustained by the Holy Spirit, it is insistently local and personal. Unfortunately, the more popular American church strategies in respect to congregation are not friendly to the local and the personal. The American way with its penchant for catchy slogans and stirring visions denigrates the local, and its programmatic ways of dealing with people erode the personal, replacing intimacies with functions. The North American church at present is conspicuous for replacing the Jesus way with the American Way. For Christians who are serious about following Jesus by understanding and pursuing the ways that Jesus is the Way, this deconstruction of the Christian congregation is particularly distressing and a looming distraction from the Way of Jesus.

A Christian congregation is a company of praying men and women who gather, usually on Sundays, for worship, who then go into the world as salt and light. God’s Holy Spirit calls and forms this people. God means to do something with us, and he means to do it in community. We are in on what God is doing, and we are in on it together.

And here is how we are in on it: we become present to what God intends to do with and for us through worship, become present to the God who is present to us. The operating biblical metaphor regarding worship is sacrifice — we bring ourselves to the altar and let God do with us what he will. We bring ourselves to the eucharistic table and enter into that grand fourfold shape of the liturgy that shapes us: taking, blessing, breaking, giving — the life of Jesus taken and blessed, broken and distributed. That eucharistic life now shapes our lives as we give ourselves, Christ in us, to be taken, blessed, broken, and distributed in lives of witness and service, justice and healing.

But that is not the American way. The great American innovation in congregation is to turn it into a consumer enterprise. We Americans have developed a culture of acquisition, an economy that is dependent on wanting more, requiring more. We have a huge advertising industry designed to stir up appetites we didn’t even know we had. We are insatiable.

It didn’t take long for some of our Christian brothers and sisters to develop consumer congregations. If we have a nation of consumers, obviously the quickest and most effective way to get them into our congregations is to identify what they want and offer it to them, satisfy their fantasies, promise them the moon, recast the gospel in consumer terms: entertainment, satisfaction, excitement, adventure, problem-solving, whatever. This is the language we Americans grew up on, the language we understand. We are the world’s champion consumers, so why shouldn’t we have state-of-the-art consumer churches?

Given the conditions prevailing in our culture, this is the best and most effective way that has ever been devised for gathering large and prosperous congregations. Americans lead the world in showing how to do it. There is only one thing wrong: this is not the way in which God brings us into conformity with the life of Jesus and sets us on the way of Jesus’ salvation. This is not the way in which we become less and Jesus becomes more. This is not the way in which our sacrificed lives become available to others in justice and service. The cultivation of consumer spirituality is the antithesis of a sacrificial, “deny yourself” congregation. A consumer church is an antichrist church.

We can’t gather a God-fearing, God-worshipping congregation by cultivating a consumer-pleasing, commodity-oriented congregation. When we do, the wheels start falling off the wagon. And they are falling off the wagon. We can’t suppress the Jesus way into order to sell the Jesus truth. The Jesus way and the Jesus truth must be congruent. Only when the Jesus way is organically joined with the Jesus truth do we get the Jesus life.

 

5 thoughts on “Eugene Peterson on The Jesus Way

  1. “We can’t gather a God-fearing, God-worshipping congregation by cultivating a consumer-pleasing, commodity-oriented congregation. When we do, the wheels start falling off the wagon. And they are falling off the wagon. We can’t suppress the Jesus way into order to sell the Jesus truth. The Jesus way and the Jesus truth must be congruent. Only when the Jesus way is organically joined with the Jesus truth do we get the Jesus life.”

    This has really been messing with my understanding of my work and causing me to re-evaluate my motivation in just about every facet of my ministry work. Really, really good stuff. The problem is, when you’ve understood this then you have to do something about both your motivations and your actions within the community.

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  2. I’ve been preaching through Ephesians this summer using his Practice Resurrection book as a guide. It’s been wonderful. Unfortunately I’ve found his critiques of American consumerism to stop far too short – all he can say is that this is not the way of the Church. But he provides no insight or guidance into how the Church can be a witness against this consumerism beyond its own inner life. There is no attempt to explain how the Christian community must seek to transform the life of the world around it in its “sent-out-ness.” He will critique consumerism, but he doesn’t venture into capitalism. Don’t get me wrong – I love his critiques of consumerism, but he isn’t willing to go for the jugular. And no one of a similar prophetic capacity within the evangelical camp has ventured to go there either, and I’d be curious why that is.

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  3. Chris, it would be good to think further about this but I wonder if the problem here at core is, as Bonhoeffer (and others) have observed, that much so-called evangelical Christianity really lacks an ecclesiology. Bruce Hindmarsh, for example, suggests that ‘evangelical ecclesiology’ (which so dominates the US scene) is an ‘oxymoron’. He may be going too far (and I suspect he knows this) but he’s at least rowing in the right direction. Barth, also, warned of the church turning from its vocation of witness to those outside of it and engagement with the powers (think Stringfellow) at its gates to focus on the cultivation of its own inner life, a move which sees the ‘being and act of the church [becoming] a circle closed in on itself’. Individualism, ‘evangelical’ or otherwise, has not the will to ‘go for the jugular’ of capitalism. History teaches us that.

    BTW: it’s interesting that you used the phrase ‘go for the jugular’ in relation to Peterson, for Peterson himself would employ such language to describe PT Forsyth as ‘a no-nonsense theologian who goes for the jugular’.

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