As you all know I had an interesting engagement with Rachel Held Evans this last week here at the blog; particularly because I chose to write too quickly, and thus not respectfully of RHE. In the aftermath of that I have continued to think about ways to engage with RHE, and her post on Abraham and Isaac (which was really a post on hermeneutical theory). What was more central though to Rachel’s post was actually her questioning of how God is represented as the one who commanded the Israelites to go into the Canaanite nations and slaughter them (Rachel uses the more provocative language of ethnic cleansing, with all of the modern political and ethical connotations attached to that that language conjures for all of us). I want to take another shot at engaging with Rachel, and the content of her post. In particular I want to focus, this time on how she has claimed that she is simply engaging in honest questioning of the text of scripture and its ethical implications. Many others, in Rachel’s defense, also asserted that this is all that Rachel is doing. The post that got me in trouble with many of her readers (whether those readers be fans or not of Rachel’s writings in general) revolved around the fact that I was questioning Rachel’s questioning. Of course the way I came at Rachel, like I have already noted, was disrespectful and not right on my part. But I still think in spite of my foolishness in that first post, there was still a nub of criticism therein that was legitimate. In that sense then, let me focus on one aspect of Rachel’s general and overall mode; i.e. on the way that she approaches just about every issue: She tends to claim that all that she is doing is being a skeptic, a ‘questioner.’ It is this mode that I will engage throughout the rest of this post.
Learning To Be ‘Christian’ Questioners
Is it right to be a skeptic, a questioner, a ‘naked-questioner’ as a Christian; or do we as Christians have a higher calling a more ennobling task set before us? I would argue that we have a higher task set before us, one that we do not get to determine, but one that is imposed upon us. Those of us, Rachel included!, who name Jesus as Lord are not allowed to ask random, or arbitrary questions of God in Jesus Christ; we have been called to submit to the questions and answers imposed upon us by God’s Self-revelation in Jesus Christ. And so this brings me back to Rachel’s mode, she claims to be an honest questioner and skeptic, and that she is bringing her experience, science, modern ethics, etc. to God, and asking him to meet her expectations based upon those various loci. Note Rachel as she ‘questions’ God’s apparent ruthlessness (in the story of Joshua toward the Canaanites) based upon the aforementioned loci:
This is a hard God to root for. It’s a hard God to defend against all my doubts and all the challenges posed by science, reason, experience, and intuition. I once heard someone say he became an atheist for theological reasons, and that makes sense to me. Once you are convinced that the deity you were taught to worship does evil things, it’s easier to question the deity’s very existence than it is to set aside your moral objections and worship anyway.
But this is not what we have been called to as Christians, as I just noted; with the Revelation of God in Jesus Christ there comes a method, a set of questions that God has determined as the norming questions that he would have us ask of him, conditioned as they are by the center of his life given for us in his Son. Thomas F. Torrance (as he reflects on Karl Barth’s method of theologizing) might counsel us (including Rachel and her readers) this way:
. . . Barth found his theology thrust back more and more upon its proper object, and so he set himself to think through the whole of theological knowledge in such a way that it might be consistently faithful to the concrete act of God in Jesus Christ from which it actually takes its rise in the Church, and, further, in the course of that inquiry to ask about the presuppositions and conditions on the basis of which it comes about that God is known, in order to develop from within the actual content of theology its own interior logic and its own inner criticism which will help to set theology free from every form of ideological corruption.
For Barth, for Torrance there is not an arbitrary way to question God or the way he acts, there is a concrete way that is given to us. It is a way that is not in our hands, not reposing upon our intellectual misgivings; it is a way that is imposed upon us, and thus not in our control – and so it scandalizes us. Torrance comments further on this way as he thinks about the benefits of catechesis and the scientific method (which means seeing Jesus alone as the regulator and giver of the questions that God has given us to bring to him as a freewill offering):
… The really scientific questions are questions which the object, that we are studying, through its very nature puts to us, so that we in our turn put only those questions which will allow the object to declare itself to us or to yield to us its secrets. The more we know about a thing the more we know the kind of questions to ask which will serve its revealing and be the means of communicating knowledge of it. This scientific principle has to be applied to Christian instruction, and it is here that we see the fundamental importance of the catechetical method. The young learner does not know enough as yet to ask the right questions. We have to encourage him to ask questions, but also to learn that only the appropriate questions will be a means of knowledge. This is nowhere more true than in regard to Christian communication. Christianity does not set out to answer man’s questions. If it did it would only give him what he already desires to know and has secretly determined how he will know it. Christianity is above all the question the Truth puts to man at every point in his life, so that it teaches him to ask the right, the true questions about himself, and to form on his lips the questions which the Truth by its own nature puts to him to ask of the Truth itself that it may disclose or reveal itself to him….
I would suggest, moving away from Rachel H Evans, but staying close, that Rachel’s popularity (other than the fact that she is a smart, intelligent, genuine person) has a lot to do with the way people, Christian people in general have been trained to approach God. Christians, especially in North America, have been trained to approach God on their own heart-felt terms, and the questions that arise out of that frame of reference. Rachel Held Evans’ approach, I would suggest, embodies that in a way that gives voice and words to the questions that so many post-evangelicals have. They are questions, I would further suggest, that are hang-overs from their evangelicalism; apologetic questions that arise from an apologetic faith. This remains, among other things, a great irony of the Rachel Held Evans movement (and I am simply referencing her prominence among many many like-minded sojourners), if I can call it that; a desire, in some sense to be “post” evangelical, and yet still operating from the very premises of evangelicalism (as far as the kind of rationalist and apologetic questions that have plagued it for so long).
As an alternative, Rachel Held Evans & companions, all Christians could follow Thomas Torrance’s advice and be ‘schooled in the faith of Christ’ and allow his life to impose upon us his questions (and then answers). This way there will be a ‘rule of faith’ regulating our approach to God that will keep us from asserting a lordship of our own, and allow us to assume a posture wherein we recognize that Jesus is Lord, and that we can only then operate in and from the domain of his Word, instead of in and from the domain of our own words.
 Why am I focusing on Rachel so much? Because she is high profile, and has massive impact upon a gigantic swath of the Christian church. Her influence is massive! And so she deserves special attention, especially if she is ‘teaching’ people how to think biblically and theologically; and she is!
 Rachel Held Evans, SOURCE.
 Torrance, Theological Science, 7.
 Thomas F. Torrance, The School Of Faith: The Catechisms of the Reformed Church (Eugene, OR: Wipf&Stock Publishers, 1996), xxvi.