Ancient-Future Faith: Rethinking Evangelicalism for a Postmodern World (Paperback)

by Robert E. Webber (Author)

Editorial Reviews

From Publishers Weekly
For much of his career, theologian and worship consultant Webber (Evangelicals on the Canterbury Trail; Worship Is a Verb) has been inviting evangelicals to rediscover their connection with historic Christianity. Here, Webber takes up his case with a new urgency, warning that American evangelicalism's historical rootlessness and acculturation to modernity leave it dangerously unprepared to deal with postmodern culture and to reach postmodern souls. But there is hope: even in its thornier aspects (e.g., pluralism, state indifference/hostility, learned skepticism and popular credulity), the postmodern climate resembles the environment in which the ancient Church not only endured but thrived. This book makes an important contribution, not so much as a cultural analysis (Webber's treatment of modernity and postmodernity makes no claims for depth or originality, and his proclamation of modernity's demise seems premature) but as a call for theological renewal within evangelical churches. Webber provides a wealth of suggestions to help churches appropriate the heritage of "classical Christianity" for use in contemporary settings, including the renewal of sacraments and the church year, reconnecting evangelism with discipleship (as in classical catechesis) and a "rule of faith" ecumenism that emphasizes catholic creeds and de-emphasizes denominational confessions. Webber correctly anticipates the inevitable questions about authority, Scripture and tradition that his proposals will raise for evangelicals. Although he may underestimate the uneasiness that many evangelicals still feel about "Catholic-sounding" concepts and practices, Webber's call for an "ancient-future" faith is timely, practical and persuasive. (Nov.)
Copyright 1999 Reed Business Information, Inc.

From Library Journal
These two books together give an excellent overview of the past development, present objectives, and future possibilities of American evangelical Christianity. Balmer (Ann Whitney Olin Professor of religion, Barnard) traces the origins of evangelicalism from its beginnings (in the Second Great Awakening) to the present. He points out its broad popular appeal and sees its greatest strength as its willingness to use the latest communication techniques in each era. He also discusses current political and moral struggles. Looking toward the future, Webber attempts to reconcile evangelicalism with postmodern philosophy. Returning to the traditions of the very early church, the author attempts to show how such ancient paradigms as the "Christus Victor" concept as well as nonverbal communications through symbolism could revitalize the evangelical message in an age moving away from linear, verbal thinking. Both books are well written and readable scholarly works with some interesting insights into this important segment of religion in America. Recommended for academic and public libraries.AC. Robert Nixon, Lafayette, IN
Copyright 1999 Reed Business Information, Inc.

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Product Details

• Paperback: 240 pages
• Publisher: Baker Academic (November 1, 1999)
• Language: English
• ISBN-10: 080106029X
• ISBN-13: 978-0801060298
• Product Dimensions: 8.9 x 6 x 0.8 inches
• Shipping Weight: 12.8 ounces (View shipping rates and policies)
• Average Customer Review: 4.3 out of 5 stars See all reviews (13 customer reviews)
• Amazon.com Sales Rank: #86,073 in Books (See Bestsellers in Books)

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Customer Reviews

Most Helpful Customer Reviews

35 of 40 people found the following review helpful:

5.0 out of 5 stars Highly relevant and insightful, June 28, 2002

By	David Bennett "www.ancient-future.net" (Ohio, United States) - See all my reviews (REAL NAME)

I found this book exciting and easy to read. The reason is that Webber connects the ethic and doctrine of the ancient Church to the postmodern world. The situations are quite similar. Webber, a conservative Baptist turned evangelical Episcopalian, argues that the history of the Church consists of different paradigms. Each paradigm is a different expression of the faith, relevant for the time, but inadequate for later generations. Thus, while reformation theology of Sola Scriptura was necessary to counteract the excesses of the later Middle Ages, for the postmodern (and for the early) Church it doesn't work very well (it has led to 1000s of denominations). Webber has some very helpful tables comparing beliefs of different paradigms.

Webber correctly observes that postmodern people are more diverse, less concerned about minor doctrinal differences, and more symbolic. This coincides with new scientific theories that posit a dynamic, non-Newtonian universe. So how can we find authority and meaning? The answer is classical Christianity. Enlightenment rationalism doesn't work anymore, as relativity destroys any idea of objectivity, so theology must be done in the context of the Christian community, the Church, as it was in early Christianity. The Church provides the interpretive authority of the Bible through the creeds. However, this authority is broad, and is something that Catholics, Orthodox, and (most) Protestants share in common (see Vincent of Lerins' canon). As in the early Church, Jesus is the ultimate focal point of the Church, and apostolic tradition and the Bible point to him.

Webber makes use of the "Christus Victor" model of the Atonement. This is the predominant theory of the Atonement expounded by the early Church. This theory says that Jesus, in his Incarnation, death, resurrection, and teachings, conquered evil. It is holistic, rather than narrowing down "when" Christ saved us, such as at the Crucifixion. Thus there is room for unity and mystery in the doctrine, just as in the early Church.

Ultimately, as Modernity dies, Webber advocates a return to the early church of the Fathers. Thus the Church needs to be less individualistic, unified by the creeds, symbolic, sacramental, and arts oriented. However, Webber doesn't want postmodern values to *shape* the Church (e.g. when the Church is a business or side-show), but rather that the Church must be able to convey its basic truth in the postmodern world. Webber is simply advocating what many are already doing: rediscovering the riches of ancient Christianity, dismissed by many enlightenment-era Christians as "outdated" (liberals), or "irrelevant to faith" (fundamentalists). The era of Classical Christianity, when major doctrines were shaped, ethics were worked out, and the canon closed, is neither outdated nor irrelevant.

19 of 23 people found the following review helpful:

5.0 out of 5 stars This book was a just what I needed, November 18, 1999

By A Customer

This book provided for me an important Schaefferian Hayloft experience. I have been doing some heavy rethinking about my beloved evangelicalism and it has proved, in its contemporary manifestation, to be quite insufficient in answering some of my deeper questions and longings about the nature of God, His creation and our humanity.

This book has helped answer these bigger questions and shown me that in thinking about them, I am not moving away from orthodoxy, but in fact, toward it in a grand way. That has given me a significant sense of hope and encouragement. Many thanks to the author for a wonderful book.

5 of 5 people found the following review helpful:

5.0 out of 5 stars Well Done Book, yet..., January 14, 2005

By	J. Ruehs (Glendale, CA United States) - See all my reviews (REAL NAME)

I enjoyed Robert Webber's book and have enjoyed hearing him speak as well. At a recent speaking engagement he echoed my own concern over the "fate" of the church in America. So much "commodification" has happened in the church that one wonders if anyone knows what it truly means to be "ecclesia"? Although I agree with much of what he says and am part of a liturgical church (The Lutheran Church-Missouri Synod which utilizes the church calendar and has had a strong emphasis on liturgy - - - the church body which Webber received his doctorate from), my question is are we truly called to "change" the church in order to meet the people where they are at?
I agree with his assessments yet I question the reasonings behind doing it. Do we begin to emphasize certain things to the demise of others, just because the culture would be more "prone" to come to the church? Or does the church remain faithful to its calling despite the changing tides of culture?
Our self-centered culture always asks the question "What does this mean for me?", and this has been a active question in the church for sometime. I believe the question that we should be asking is how does God give meaning to me, or what do I mean to God? Our focus needs to be off of ourselves and onto the Lord of the cosmos.