Sewell then identifies what she sees as the root ideological sin of conservative evangelical churches. They preach “their theology of singularity,” which is to say, we believe in the exclusivity of Christ as the sole answer for the problem of sin
In a remarkable display of candor, Unitarian Universalist minister Marilyn Sewell recently wrote an opinion piece for The Huffington Post, wherein she provides her justification for the intolerance of conservative evangelical Christians.
Sewell writes:
I am a Unitarian Universalist, and we consider ourselves the most tolerant of faiths. In the 19th century Universalist churches were known for opening their doors to dissenters of all varieties, and our modern-day UU churches have continued to provide space for those who cannot find a welcome mat elsewhere: atheists and agnostics, religious humanists, political dissidents. We UUs see ourselves as “broadminded,”and so tend to say things like, “There is truth in every religious tradition. We respect all religious beliefs.” In one of our services, you might hear a reading from the Bible, but just as likely from the Quran, Black Elk, Lao-tse or Starhawk. However, in spite of our long history and tradition of tolerance, I am finding myself increasingly intolerant — specifically, of the theology and practice of many evangelical Christians.
Sewell recounts how she went several times to a “local conservative evangelical seminary” upon the invitation of a professor who asked her to speak to the World Religions class. Lately, however, she decided to stop accepting the invitation. She states that both her friend (the professor) as well as the students in the class were polite and civil to her. Incivility from the students is not the problem. Rather, she has grown troubled by what can best be described as a missional impulse she sees in the eyes of the students:
The closest comment that came to confrontation was the honest, halting expression of one young woman who closed out the discussion by saying, “I just wish … I just wish … you believed … more like I do.” I could see that she was concerned for me, maybe concerned even for my soul, which she no doubt thought would be burning in hell upon my demise. Each time I visited, I went away depressed and discouraged. I wanted curiosity, passionate discussion, even a reasoned rejection. Instead, the students put up a glass shield I couldn’t penetrate.
Evangelicals who think that civil discourse alone is all that pluralistic society desires from us, take note of what it is that causes Sewell consternation. A Biblical Christian theological framework caused this student to bear a genuine concern for Sewell’s soul. And, as Sewell understands it, this expression of gospel concern for others is a dangerous thing:
Conservative evangelical Christians are sure that they are right about so much, but from my vantage point, much of what they believe is unloving and in fact destructive.
Sewell moves on to the now predictable presenting topic of homosexuality. After first admitting that Christians do not actually embrace the dogma of hate crime groups, she nonetheless goes on to blame Christians for hate crimes:
Indeed, conservative Christians typically say that although they may disagree with the sexual orientation or religion of another, they “hate the sin and love the sinner.” In fact, they may go so far as to say that they themselves are “sinners saved by grace.” However, I would maintain that these Christians, almost all of whom condemn gays for loving differently, support and perpetuate the milieu in which hate crimes take place. They contribute immensely to the cultural ground out of which prejudice grows and flourishes.
Sewell then identifies what she sees as the root ideological sin of conservative evangelical churches. They preach “their theology of singularity,” which is to say, we believe in the exclusivity of Christ as the sole answer for the problem of sin. Sewell writes:
… so far as I know, all conservative evangelicals believe there is but one way to salvation: through faith in Jesus as your personal savior.
Sewell is correct in her understanding of what Biblical Christianity teaches – and has always taught. As the Scripture says:
Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” (John 14:6 ESV)
“And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12 ESV)
Of course, one may easily explain away Sewell’s position based on her Unitarian Universalism and reason that there is little cause for alarm (UU represents only 0.3 percent of the entire U.S. population). But recent surveys reveal that 11 percent of clergy from mainline Christian denominations “strongly agree” that other religions lead to eternal life. Clearly, Gospel capitulation can occur even by those who wear the Christian label. So, the assault and rejection of the exclusivity of the Christian gospel is a matter of real cultural concern.
Sewell closes with her candid declaration of intolerance for “this tradition” she rejects:
All religious traditions are not equal. Some beliefs foster freedom, growth and a deepening of compassion. Others are rigid and exclusive, warning of eternal punishment for those who don’t believe in the one true path to salvation, as they see it, or for those who love someone of the same sex. For the personal support the church of my childhood gave me, I remain thankful. I’m sure many conservative evangelicals today feel similar gratitude for their community. But for the damage that conservative Christianity does to people and for its perpetuation of prejudice and hate, I must reject this tradition. I believe those who teach it and preach it are doing great harm, and I in no way wish to be an ally.
It is no surprise that Sewell’s self-identification as one who is open to hearing the voice of all religious beliefs does not stand up to her own disgust at Biblical Christianity. Her commitment to pluralism ends at the doorway of Jesus’ own teaching about Himself.
Those avowing a Biblical Christian faith can say with confidence that Jesus is not a pluralist.
One day, every knee will bow and every tongue will confess that Jesus is Lord of all (Philippians 2:11). This universal bowing to Jesus Christ will not embarrass the God-man who took on flesh to save sinners. And, a faithful proclamation of this future reality should not embarrass a Christian.
Carmen Fowler LaBerge is president of the Presbyterian Lay Committee and executive editor of its publications. This article first appeared on The Layman website and is used with permission.
[Editor’s note: One or more original URLs (links) referenced in this article are no longer valid; those links have been removed.]
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