God After Deconstruction

A Book review

Trigger warning: discussions of abuse and rape

We live in a tumultuous age. The world is changing rapidly and faith communities are no exception.For Christians in the West we are in the midst of the next radical change since the Reformation. This change is inevitable. Phyllis Tickle named this the Great Emergence and predicted much of what we see going on today. Tickle mentions this in her book The Great Emergence. "The Right Reverend Mark Dyer, an Anglican bishop known for his wit as well as his wisdom, famously observes from time to time that the only way to understand what is currently happening to us as twenty-first-century Christians in North America is first to understand that about every five hundred years the Church feels compelled to hold a giant rummage sale. (Tickle p. 10)

Building on that idea, Bradley Jersak labels are current moment in this transition “the Great Deconstruction.” Jersak makes and observation and gives advice that Drs. Thomas Jay Oord and Tripp Fuller appear to be heading in their new book God After Deconstruction. “Deconstruction happens. It is inevitable. It is necessary. Again, it can be pure joy—the good news in most profound ways. It can also be pure sorrow—a cataclysmic collapse. Or the joy and sorrow can flow mingled down, like the water and blood from the Savior’s side.” (Jersak p. 40) “We cannot and must not superimpose our unique experiences on others to minimize their stories of genuine spiritual abuse or to diminish the joy they feel after a prison break from religious bondage.” (ibid 41)

With a great deal of care, Tripp and Tom describe nine causes of deconstruction, define deconstruction, and give practical advice on dealing with deconstruction and being understanding of the person deconstructing. This is by no means a comprehensive look at deconstruction, but it is an excellent introduction with helpful advice. Tripp and Tom researched the phenomenon of deconstruction and dialogue with others who have written and studied deconstruction. They give apt answers to critics of deconstruction while treating those critics with respect. But they give a warning at the opening of the book. Using Brian McLaren’s description of the stages of faith, the authors understand that some may have trouble with the subject matter. “We wrote this book for Perplexity and Harmony people. We offer ways that can expand the thinking of most Perplexity and Harmony folks, offering them some help and options. But we also issue this warning: our book will no doubt frustrate Simplicity and Complexity people. Readers beware! We’re talking primarily to those actively deconstructing, or living in light of that process. Others may not be ready for what we have to say. You decide.” (Oord pp. 17–18)

God After Deconstruction is laid out with an introduction in which the authors share their own deconstruction stories, nine chapters looking at nine causes of deconstruction, a summary of open and relational theology, and a summarization of the causes and ideas within the book. Each chapter ends with a set of helpful discussion questions that are helpful in a group study or for thought. Each chapter also includes a QR code which will link to videos of that subject in May of 2024. As this review is being prepared, Tom and Tripp are hosting an online class based on the work of the book. I will include a link to that pay what you want class at the end. The book is one piece in a larger discussion of deconstruction which will help those going through deconstruction as well as their friends and families.

The nine causes that Tom and Tripp have examined are:

1. The loss of certainty

2. Pain and the problem of evil

3. Church abuse

4. Bible conundrums

5. Science conflicts

6. Christian Nationalism (or partisan political ideologies)

7. Gender and sexual diversity

8. Religious pluralism

9. Purpose and meaning

Each chapter takes time to look at the cause, share stories from those deconstructing, and share knowledge from research. Within the chapters, the authors engage with supporters, data, and critics alike. Respect and care are always evident as Tom and Tripp take time to engage thoughts and present multiple viewpoints. At the outset, the authors make certain that this is not a book about throwing out all reason, grounding, or relationship. They are equally critical of fundamentalisms whether overly controlling or overly relative. they describe the danger of throwing everything out; “Many who deconstruct can initially be attracted to extreme relativism, which says that no belief—religious, moral, or otherwise—is better than any other. They adopt the idea that it’s all a matter of perspective, and no perspective can be any better than another.” (ibid 17) But the authors also take the time to define deconstruction:

“Deconstruction” has two primary meanings. In this book, we’re mostly addressing the better known of the two. According to this meaning, deconstruction would be the coming to question, doubt, and/or reject bedrock beliefs about God, the church, ourselves, and life. A. J. Swoboda captures this nicely when he says deconstruction constitutes “the process of dismantling one’s accepted beliefs.”16 What once was stable and secure now presents itself as wobbly and unsure. The center, once certain, no longer holds. The lesser-known meaning of deconstruction, found mainly in academic circles and linked to the French philosopher Jacques Derrida, denotes something different. In this second sense, deconstruction points to the differences inherent in language and notes that words have no timeless, singular meaning. (ibid 18)

Working on the assumption that bad theology is at the heart of deconstruction there is a very helpful description of the choices we might make.

“Once we realize that bad theologies lie at the heart of deconstruction, we have three choices. We can:

1. Return to the damaging nonsense we’ve been taught.

2. Walk away from God completely.

3. Search for better ways to think about God and life. We advocate for the third option. The first two options are unsustainable…at least for most people. Some may restart spiritual practices but don’t rethink the bad theologies tied to them, including bad views that harm people physically, emotionally, and intellectually. Returning to abuse isn’t healthy, and trauma only deepens. Authenticity dies.” (ibid 20)

For this review, I will look at a few of the causes and how the authors deal with those. Before I begin, I would like to state that I believe my personal context of Wesleyan-Holiness has much to add to the discussion of deconstruction. That is if we can get out of our own way and live into our understandings of God, scripture, and the church. That is dealt with partly in the chapter on Biblical conundrums, but I would like to start with Church abuse.

Church abuse is experienced in many forms, we often assume it means outright actions by clergy or members of a church. But it may also be the theological reactions of the church to abuse. This may be one of the most tragic causes of deconstruction because it is often an abject failure of relationship. We can never excuse or condone abuse of any kind and our failures as the Church catholic are numerous. The following quotes come form the chapter on abuse and show how poor response leads to deconstruction or outright rejection of faith. “‘I was told God allowed my rape,’ said April. ‘My church said God wanted to teach me a lesson. That’s complete crap! So I left. I returned to believing when I realized God can’t stop those who abuse. God can’t.’ At least not singlehandedly.” (ibid 49) “‘I was in an abusive marriage,’ says Connie. ‘We went to our pastor for counseling, and he said, ‘If you obey your husband, he wouldn’t have to hit you.’ Then, my husband dropped me off to have our second baby while he left on a Lay Witness Mission. I spent three days alone walking and crying. I realized God did not expect me and my babies to be abused. I left him and the church one year later.’” (ibid 57) I hope we can feel the sorrow and grief as Christians when we are confronted with these poor responses.

The next cause is the conflict with science. Tom and Tripp do an excellent job of connecting the decades of church teachings about mistrusting science and how that has led to wider issues in society such as the rejection of vaccines, safety measures during the height of COVID, and the lack of care for our environment. “Conflicts between science and faith constitute a primary reason some people deconstruct. What conservative churches say about humans and the universe often seems to oppose what contemporary science says. According to Barna polls, forty-nine percent of churchgoing teens think the church rejects science, and this prompts some to leave. We (Tripp and Tom) have met many people who experienced an intellectual crisis when rigid forms of religion ignore or distort science.” (ibid 84) Of course the authors also deal with the opposite extreme, “Some who deconstruct have replaced religious fundamentalism with scientific fundamentalism. They move from whole-hearted trust in religious authorities to whole-hearted trust in the authority of science. At worst, this amounts to switching idols. At best, it’s inadequate.” (ibid 89) The helpful explanation of scripture as sacred text and not a modern science book is important. But it is also important to understand why the disconnect happens and the authors help us to understand this.

Politics has been a large part of many deconstruction in the United States in the last decade. The polarization and partisan divide has infiltrated and begin shaping the church. When that happens, the principles of Jesus are often left on the floor as people take up power and lean into control. Open and relational thinkers provide a more balanced approach. This should be the way that churches deal with politics regardless of theology. “Open and relational thinkers try to avoid two extremes when it comes to politics. One of these errors says a leader, party, or nation fully represents God’s desires. The other extreme pretend public policies have no relationship to faith. But if God cares for people, other creatures, and the earth, politics do matter.” (ibid 107) Open and relational thinking also helps avoid the faulty extremes of control and permissivism. “Open and relational theology opposes authoritarianism. It opposes the extreme relativism of permissivism too, because we believe some ways of living are healthier than others.” (ibid 108)

All of the causes can lead to extremes and if you are considering reading this book, keep that in mind. One helpful thought when looking at the hot topic of gender an sexuality is to know that many deconstruct from patriarchal systems where women are considered less than men. The warning at the beginning about who should read this stands.

One very timely comment from Tripp and Tom is the following, “Deconstruction would be less common if faith leaders made humble claims and welcomed difference. But many instead say those outside their cloistered world must be misinformed or evil.” (ibid 128) This is within the chapter on religious pluralism, but it is apt for Christian pluralism in the particular. Too often, our language is sectarian and exclusive. Christians in the America seem hellbent on calling one another names, labelling each other heretic, or just using terms of derision and hatred. This is true of the way many in the church treat those who are going through deconstruction, are walking with those experiencing it, and with the clergy who dare speak of the term. But this book is one of many showing us that there is a way to provide hope and alternative views of God and humanity from the ones that can cause disconnects.

The mark of a book which receives a recommendation from me is whether the authors accomplish the goal(s) that they claim. God After Deconstruction accomplishes its goals and is a welcome addition to the discussion of deconstruction from a Christian standpoint. Offering the reader an alternative view of God from that of fundamentalism and other ideas through open and relational theology is a bonus, but also one of the most important pieces of this work.

https://homebrewedchristianity.lpages.co/god-after-deconstruction-info-page/

Jersak, Bradley. Out of the Embers: Faith After the Great Deconstruction. Whitaker House. Kindle Edition.

Oord, Thomas Jay; Fuller, Tripp. *God After Deconstruction. SacraSage Press. Kindle Edition.

Tickle, Phyllis. The Great Emergence: How Christianity Is Changing and Why. Grand Rapids, Mich: Baker Books, 2008.