Andy Stanley’s new sola

if we can’t even establish the meaning behind Groundhog Day I seriously doubt Christ’s resurrection will fare much better on Stanley’s ‘just-the-facts’ approach.

By now you’ve probably heard about Andy Stanley’s latest theological faux pas in which he deduces from Acts 15 that “Peter, James, and Paul elected to unhitch the Christian faith from the Jewish Scriptures.” This, he claims, is proof that Christianity is able to “stand alone” without being “propped up” by the Old Testament.

Considering that the NT has some sixteen hundred quotes from and allusions to the OT (a conservative estimate) some find this claim more than problematic. In fairness, Stanley would have everyone know that he hasn’t changed his views on inspiration and inerrancy but that he has changed the methods behind his messaging. His emphasis on Christ’s resurrection to the exclusion of the OT was a reaction to the success he believes the new atheists have enjoyed by riding a new wave of biblical criticism. On Stanley’s assessment, many people today stumble unnecessarily over something in or about the Bible–especially when they come to the OT. So while traditional Christians find his detachment from the OT disturbing, Stanley assures us that this disassociation is liberating for those who can’t get past the “dynamic, worldview, and value system depicted in the story of ancient Israel.” In short, Stanley believes that to reach future generations Christians need to trade in a culturally adulterated sola Scriptura for an apostolic sola anastasis.

What shall we say to these things?

1. People will always have reason to stumble over the Christian faith.
I appreciate Stanley’s desire to remove unnecessary obstacles to the faith but a singular focus on Christ’s death and resurrection (“Christianity is able to stand on its own two nail-scarred feet.”) is not the clean, simple solution he supposes. Stanley extols the good ol’ days of the early church when they preached an event rather than the Bible, failing to mention the offense of the cross and the dubious character of the resurrection in the first century (see Acts 17:18, 32; 1Cor 1:18, 23; 15:12). Christ’s resurrection had its own cultural baggage in the apostolic age as it does in today’s technological age.

More broadly, it’s not as if it’s only the OT that suffers from a credibility gap. The NT has similar problems in modernity’s public square. Has Stanley never heard of Bart Ehrman’s work? Will the people who object to the historicity and miraculous elements of the OT be more willing to affirm a virgin birth, the deity of Christ, the Trinity, feeding five thousand, exorcisms, walking on water, a voice from heaven, bodily resurrection and a physical ascension through the clouds? (And we haven’t even gotten to the NT epistles and Revelation!) If Stanley can overcome the skeptic’s veto for the NT, he can certainly do the same for the OT. I’m all for keeping the focus on Christ but Stanley’s approach sounds more like capitulation than contextualization.

2. Both Jesus and the apostles preached the resurrection by the OT. I honestly don’t know how Stanley can declare the Christian faith unhitched from the OT on a straight reading of Acts. Let’s start with the Jerusalem council in Acts 15 which he portrays as Christianity’s official break with the OT. In a shocking disregard for the risks associated with aggressive facepalming, Stanley quietly passes over the point at which James supposedly “unhitches” the church from the OT by appealing to the OT (Acts 15:15-19). He also neglects to mention the conspicuous presence of OT texts in the apostles’ resurrection proclamations  (Acts 2:25-28, 30-31, 34; 3:18, 22; 4:11; 10:43; 13:32-35; 17:2-3, 24-26; 24:14-15; 26:6-8, 22-23; 28:23ff).

And it’s not as if Peter and Paul kept returning to the OT because they just didn’t know any better. Their sermon template was set by Jesus himself in his post-resurrection appearances. As Luke makes abundantly clear, Jesus explained (see #3) his death and resurrection by utilizing every part of the OT–the Law, the Psalms, and the Prophets (Lk 24:25-27, 32, 44-47). Even if we were to limit our critique to the biblical evidence that he draws upon, the biblical support for Stanley’s claim is non-existent. His is not even an argument from silence and to call it cherry picking might be too generous.

3. The resurrection needs an explanation. Christ and his apostles built their preaching around the OT because the resurrection was an event that required an interpretation. To claim that something happened is only the first step in declaring what happened. That is, even if everyone agreed that Christ was raised we must still explain what it means that Christ was raised (i.e. why is it significant?). Ironically, Stanley seems to assume the revelatory meaning of the resurrection even as he treats it as self-explanatory. But if we can’t even establish the meaning behind Groundhog Day I seriously doubt Christ’s resurrection will fare much better on Stanley’s ‘just-the-facts’ approach.

Good intentions notwithstanding, there’s just no way to make sense of the resurrection without “hitching it” to the OT story. According to Paul, “Christ died for our sins according to the Scriptures” and he was buried and “raised on the third day according to the Scriptures” (1Cor 15:3-4). If Paul & Co. unhitched the Christian faith from the “Jewish Scriptures” as Stanley claims, to what Scriptures did the resurrection adhere? Jesus said that “these [OT Scriptures] testify about me” (Jn 5:39) and Paul makes it clear that the OT moves progressively toward the NT along a line of promise-fulfillment that culminates in Christ (Rom 1:1-2; Gal 3:8; Titus 1:2-3). These claims are in stark contrast to Stanley’s contention that the OT and NT stand as two covenants in conflict with each other. Any report of the OT’s theological expiration is greatly exaggerated (Gal 3:24; 1Tim 1:8ff; 2Tim 3:15).

Stanley is to be commended for his intention to “resist anything that makes faith in Jesus unnecessarily resistible. But following his counsel concerning the OT would be disastrous.

Statues come to life

So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. {1Corinthians 15:42-44, ESV}

     In reality, the difference between Biological life and spiritual life is so important that I am going to give them two distinct names. The Biological sort which comes to us through nature, and which (like everything else in Nature) is always ending to run down and decay so that it can only be kept up by incessant subsidies from Nature in the form of air, water, food, etc., is Bios. The Spiritual life which is in God from all eternity and which made the whole natural universe, is Zoe. Bios has, to be sure, a certain shadowy or symbolic resemblance to Zoe: but only the sort of resemblance there is between a photo and place, or a statue and a man. A man who changed from having Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.

And that is precisely what Christianity is about. This world is a great sculptor’s shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

C.S. Lewis, Mere Christianity, Bk 4. ch. I