James F. McGrath

Review: Beyond Deconstruction

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Beyond Deconstruction

Beyond Deconstruction, James F. McGrath. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802884596) 2026

Summary: What may come after the deconstruction of faith: an expanded faith that works, explores, experiences, and connects.

When we hear of people who have “deconstructed” their faith, what assumptions do we make about the trajectory of their lives? Do we assume this means they have walked away from God? Or from any form of Christian faith? And what comes after deconstruction? It is this last question that biblical scholar James F. McGrath addresses in Beyond Deconstruction. As he does so, he also addresses the other two questions. He proposes that for many, one may transition into a far more expansive faith, one that for many is still Christian but not the one they’ve deconstructed.

McGrath writes from his personal experience of coming to faith in a fundamentalist, Pentecostal context and struggling to continue to believe its teaching about the Bible, creation, the end times and other doctrinal constructions of his faith. He was fortunate to have professors and other influences who were open to his questions who helped him sort out what was not working while identifying what was worth keeping. As a professor at a secular university, that is what he seeks to do in this short and helpful book. After narrating something of his own journey, he helps the reader imagine a faith beyond the one deconstructed.

It is a faith that works. Instead of focusing on maintaining and defending creedal statements, he suggests focusing on the life to which the Bible calls us to: seeking justice, care for the poor, sick, and needy, and everyday kindness. Likewise, he challenges distorted teaching about sexuality and marriage that denies the goodness of our bodily existence and has led to scandalous abuses. He notes how often Jesus connects believing with doing, with how we act upon what we believe.

It is a faith that explores. McGrath thinks we often have made an idol of certainty. He invites us to welcome science rather than oppose it to the Bible. And he challenges the making of the Bible a kind of “paper pope,” which he believes a consequence of the insistence upon inerrancy. And it is here I have questions about what the author writes or seems to infer. While I believe there is a conversation to be had about inerrancy as a symptom of our quest for certainty, I wonder what the author thinks about the idea of divine inspiration. He only emphasizes the human character of these texts and their limitations. This may be a rhetorical strategy for his intended audience. But is there any sense of scripture as a divinely given revelation through limited humans? Or do we simply study it as the founding documents of our “tribe”?

It is a faith that experiences. McGrath here threads a path between skepticism of experience and an uncritical embrace of experience. He notes that experience is a universal part of religious experience. He discusses the experience of suffering in Job and other texts. McGrath invites us to engage in “conversation,” even if we are can’t label it prayer. Likewise, attending to music and noticing beauty and keeping a journal are commended.

It is a faith that connects. Although deconstruction may result in leaving the church and other expressions of “organized religion”, we are still made for community. He encourages the reader to find like-minded others with which to process, either in existing communities or ones we create. This is “church” in its most original form.

In sum, I found a number of things to appreciate in this work, beginning with the thoughtful encouragement that there is something rich beyond deconstruction. Then there is the idea that faith is what we do because we believe Jesus. If we love him, we do what he commands. Likewise, his ideas under exploring, experiencing, and connecting point toward a rich reconstructed faith. While I would have liked to see a richer proposal of how scripture might be both divinely inspired and a true human product rather than just a takedown of “inerrancy,” his writing on this points to deeply flawed teaching in many evangelical churches, enabling an idolatrous quest for certainty. His vision of a more expansive faith on the other side of deconstruction combined with his sympathetic approach makes this a good resource for the deconstructing.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: John of History, Baptist of Faith

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John of History, Baptist of Faith, James F. McGrath. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802883995) 2024.

Summary: A historical-critical study of New Testament and Mandaean sources, developing a historical portrait of John.

James F. McGrath has recently made a certain scholarly “splash” in focusing our attention on the neglected figure of John the Baptist, who he argues played a significant role in history. He’s not just the forerunner of Jesus who fades from view, an idea he argued in Christmaker (reviewed here). This work goes further in developing his ideas, delving into a historical-critical study of the sources we may draw on to arrive at “the John of History.”

First of all, McGrath argues in Chapter 1 for the Q sayings source as one of the historical sources for information about John. Given that it begins with John’s preaching and ends with an apocalyptic sermon, it may stand to reason that the teaching found here reflects continuity with John that sheds light on his message. Then in Chapter 2, McGrath assesses the Mandaean sources, the other major body of texts to consider, arguing neither for wholesale acceptance or rejection but critical assessment. He likens their value in understanding John to the Nag Hammadi or rabbinic sources.

From here, McGrath asserts that Jesus was a disciple of John as reflected in the continuity between the ministries of the two men. These continuities include baptism, the preaching of the kingdom, the ethical teaching, and the threat against the temple. In addition, there is the high esteem by Jesus for John. It is an intriguing suggestion, though I am not persuaded that Jesus was a disciple under John for any significant period. Apart from the baptism of Jesus, the two appear to operate separately in the gospel accounts, though aware of each other.

Chapter 4 turns from the relation of Jesus and John to the nativity narratives of Luke. Along with Luke, he considers the Protevangelium of James and the Mandaean Book of John. Drawing on these sources, he suggests a nativity narrative of John that includes Elizabeth and Zechariah as inspiration for the parents of Mary and the Magnificat as a prayer of Elizabeth, and that Luke reworked these materials. This seemed interesting but speculative to me.

Above all, John was known as the Baptizer, and chapters 5 and 6 concern baptism. Chapter 5 considers where John may have gotten the idea of baptism from. Instead of priestly sacrifices, John draws on ritual ablutions signifying cleansing. Then Chapter 6 turns to the baptism of Jesus, particularly as it became caught up in Mandaean polemics about john and Jesus.

I found Chapter 7 particularly intriguing as McGrath explores Jesus’ use of “the Son of Man.” He connects this with John’s references to one “greater” or “stronger” than himself. He also notes John’s use of “the one” to come. Linguistically, “the one” and “the Son of Man” are synonymous.

Given the gnostic character of Mandaeaism, Chapter 8 weighs what aspects of John’s ministry may have given rise to this. While John was no gnostic, his followers Dositheus and Simon Magus may have been. I personally wonder how Gnosticism might have arisen from Hebraic sources and think Hellenist ones more likely. But these two worlds intersected during this time.

Finally, McGrath considers the prayer of John. He notes the reference by Jesus’ disciples to John teaching his disciples to pray. Then he argues that the Our Father may have roots in John’s prayers.

Overall, what McGrath does is make a strong case for both the significance of John and his influence with Jesus. He raises a number of interesting questions for further scholarly work. I do wish he could have included translations of the Mandaean Book of John and the Protevangelium. Non-scholars like myself do not have ready access to them. That said, I look forward to seeing how other scholars interact with this work and how McGrath builds on this work. Clearly, he has demonstrated that this is a fruitful (and neglected) field of inquiry!

Addendum: The author wrote the following in comments below that I wanted to include in the review:

“There are open access translations of both works online, which was one reason I didn’t think it necessary to include them. When I worked with Charles Haberl on the Mandaean Book of John, we made sure the translation would be available. You can find that here: https://digitalcommons.butler.edu/facsch_papers/1065/

A couple of translations of the Protevangelium (Infancy Gospel) of James can be found here: https://www.earlychristianwritings.com/infancyjames.html“

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Christmaker

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Cover image of "Christmaker" by James F. McGrath

Christmaker, James F. McGrath. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802884008) 2024.

Summary: A life of John the Baptist making the case that he was a far more important figure than just the opening act for Jesus.

When I learned of this book, I realized that I had never given John the Baptist a great deal of thought. You might say I just considered him the opening act, perhaps somewhat eccentric, for Jesus. James F. McGrath contends that John was far more influential than that, not only with Jesus, but also with other religious movements that sprang from his influence. For example, he points to the Mandaeans, a gnostic sect still in existence. They see themselves as faithful disciples of John. Not only does McGrath seek to argue for the influence of John. He also sets out to “offer a full-fledged biography of John the Baptist.”

McGrath begins with John’s beginnings, the child of Zechariah the priest and Elizabeth. He explores why john did not follow his father as a priest but rebelled. He argues there is a good case, given John’s dress and diet, that Elizabeth had dedicated him as a Nazirite. This conflict in the family drove him into the wilderness, and to an alternative to the temple system of sacrifices–a baptism of repentance for the forgiveness of sins. He took an act of purification or initiation for converts and turned it into a challenge to the temple system. He laid the basis for Jesus to speak of “Destroying this Temple” and his act of purifying it.

His wilderness ministry was to “the Lost Sheep of Israel,” diverse groups who were not only on the cultural margins but, in the case of some sects, on the theological margins. McGrath explores how this interplay led to the emergence of Gnostic groups who connected to John, even when John would not have embraced their ideas. John’s preaching of “one who is to come” would have attracted multiple aspirants to that role. Given John’s prophetic role, many thought John to be speaking of a coming king, and several aspirants died at Roman hands as a result.

McGrath goes on to explore the ways Jesus ministry reflected that of John. Both taught on prayer, spoke in parables, proclaimed justice and a coming rule of God. McGrath also explores the accounts of John’s death at the hands of Herod Antipas and the growing focus of Jesus on inaugurating his rule through death.

Finally, he concludes by considering evidence for the widespread influence of John, beyond his influence on Jesus. In addition to Mandaeism, he notes influences upon Islam, Manichaeism, and his immersion practices on religion in India. Aside from Mandaeism, this seemed the most speculative part of the work, subject to alternate explanations. But he raises questions worth further inquiry.

McGrath, looking at the fine details, particularly of Luke’s account, finds discrepancies and is candid about them. He argues against either trying to harmonize the accounts or just treating them as literature, abandoning the pursuit of history. Instead he adopts an approach of “seeking the gist of what was remembered as that which is most likely correct, while recognizing that individual details can and will be wrong in any source.” I would question whether the approach in the first part of this statement requires the conclusion of the latter part. I wonder if a belief in the trustworthiness of scripture might call for acknowledging but suspending judgment on the apparently discrepant details while focusing on the gist of the text.

Overall, I found this to be an illuminating study. I had not thought about the rebellion against vocation that John’s wilderness represented. I had not considered his influence as a “Christmaker,” not only with Jesus but others. Nor had I considered the ways he might have influenced the ministry of Jesus. I’m also weighing personally his “takeaways,” which I will leave for you to discover!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.