In this part of our interview with Kemper Crabb, the topic of God’s intent for the church is discussed. (NOTE: Some light editing on Crabb’s comments.)

JERRY WILSON: Throughout the book, you, via straightforward Scriptural examples, illustrate God’s intended immense empowerment of and working through the church in the earthly realm and even the heavenly realm. Why is this fundamental teaching so unheard and unheard of in today’s church?

KEMPER CRABB: Hmmm. Well, that’s an important question, I think. It has, however, multiple vectors that feed any kind of answer, and this shouldn’t surprise us since in any kind of motivation to do something, especially something sinful, you’re going to find varied motivations, frequently even within a single person.

Generally, though, I think there are three or four basic reasons why these truths are largely unknown in the Church today. The first, and likely the single most important, since it affects most of the other reasons on one level or another, is the creeping reductionism that has influenced the modern Evangelical Church’s doctrine and practice for at least a hundred and fifty years or so (longer in some quarters), an orientation that I call Christian reductionism. Christian reductionism is willing to posit the central Creedal doctrines of the Bible (the Virgin Birth, the Incarnation, the Trinity, the Resurrection, Creation, etc.) but remain skeptical about other supernatural aspects of Scriptural teaching, preferring to view those things in the most reductionistic fashion possible and only giving credence to any such possibility when all naturalistic explanations are exhausted, if they finally give any credence at all to them. A salient antidote to this tendency happens not infrequently when a family member or congregant ends up demonized, and there’s no naturalistic explanation.

Some believers adopt this attitude because they seek to make the Faith more palatable to its cultured despisers and, at least theoretically, bring them to belief. Most of today’s believers, though, have simply absorbed the naturalistic skepticism concerning the supernatural promulgated in modern education and the media, and, though they will accept the far-removed supernatural events of the central Creedal beliefs, anything closer to them in time and space is subject to their background reductionistic bent. This tendency is also far too prominent in seminary training, and many pastors pass it on to their parishioners, either implicitly or explicitly.

So, when Scripture presents a teaching that we actually worship in Heaven while still on the Earth, or that the more obviously supernatural spiritual gifts exist (even though all of the Spirit’s Gifts are innately supernatural in their origin and operation, though gifts like teaching and administration seem not to be so), or that demons actively engage humans to do harm, or that God actively judges nations rather than just individuals, to a Christian reductionist these beliefs are either dismissed as untenable or filed away as irrelevant or unbelievable.

And, of course, Christian reductionist ministers just don’t teach those troubling doctrines, except perhaps to explain them away in naturalistic or lunatic-fringe categories. Not to mention that there appears to be a widely-present fear that if “controversial” doctrines are taught or affirmed, numbers might dip in the congregation (and, consequently, tithes might do the same).

Now, there are Charismatic branches of the American Church who do embrace the supernatural as a matter of course, but since many (though not all) of these branches are much more concerned with seeking experience than they are with arriving at a doctrinally coherent and integrated Biblical world-and-life-view, they frequently misunderstand or attempt to practice these doctrines, resulting in an imbalanced and regrettably goofy way, which just goes to further marginalize and ridicule these ideas among the more doctrinally-oriented Christian reductionists.

Finally, there’s the simple truth that most of us simply don’t know the Bible, or, if we know it much at all, we don’t know it deeply, so even if our world-view allows more supernaturalistic possibilities (which taking Scripture seriously and learning it would definitely help that gig), if we don’t know the Bible, a broader world-view wouldn’t help in engaging these doctrines.

What’s needed, of course, is a knowledge of God’s Word engaged in an attitude that will take what it says seriously and be shaped by its teachings and the courage to teach and practice them.