Is “Masculine Christianity” Going Too Far?
In “Young, Restless, Reformed” circles, a new generation is discovering Jonathan Edwards and “masculine Christianity” in one fell swoop. Weaned on romantic—even sentimental—images of a deity who seems to exist to ensure our emotional and psychic equilibrium, many younger Christians (especially men) are drawn to a robust vision of a loving and sovereign, holy and gracious, merciful and just, powerful and tender King. . . .
I get the point about a “soft” ministry, especially worship, with its caressing muzak and the inoffensive drone of its always-affirming message. It’s predictably and tediously “safe.” Get the women there and they’ll bring their husbands and children. Not only has that not worked, it’s sure to bore any guy who doesn’t want to hear childrearing tips or yet another pep talk on how to have better relationships.
. . . [But] are we really ready to identify shallow sentimentalism with “feminization” of the church? Do godly women want this any more than men? . . .
The stereotypes can be as belittling to men as to women. Jesus’ disciples were, well, disciples. They followed Jesus and listened intently to his teaching. Not incidentally, there were women, too. Mary broke the stereotype by being catechized by Jesus when her sister Martha thought she should be making coffee for the next group. . . .
In the drive to make churches more guy-friendly, we risk confusing cultural (especially American) customs with biblical discipleship. One noted pastor has said that God gave Christianity a “masculine feel.” Another contrasted “latte-sipping Cabriolet drivers” with “real men.” Jesus and his buddies were “dudes: heterosexual, win-a-fight, punch-you-in-the-nose dudes.” Real Christian men like Jesus and Paul “are aggressive, assertive, and nonverbal.” Seriously?
The back story on all of this is the rise of the “masculine Christianity movement” in Victorian England, especially with Charles Kingsley’s fictional stories in Two Years Ago (1857). D. L. Moody popularized the movement in the United States and baseball-player-turned-evangelist Billy Sunday preached it as he pretended to hit a home run against the devil. For those of us raised on testimonies from recently converted football players in youth group, Tim Tebow is hardly a new phenomenon. Reacting against the safe deity, John Eldredge’s Wild at Heart (2001) offered a God who is wild and unpredictable. Neither image is grounded adequately in Scripture. With good intentions, the Promise Keepers movement apparently did not have a significant lasting impact. Nor, I predict, will the call of New Calvinists to a Jesus with “callused hands and big biceps,” “the Ultimate Fighting Jesus.”
You can read the whole thing here.
Is Horton on to something? Is he missing anything in this discussion?