Review: The Deconstruction of Christianity

There may be few terms traversing the contemporary religious landscape as confusing and polarising as “deconstruction.” When John Cooper, some years back, declared war on deconstruction, his comments were met by an overwhelming blend of support and derision. Many deeply appreciated his courage, while others accused him of undermining the necessary process of reformation that many Christians undergo on the path of discipleship. His critics seemed to miss that he was defining “deconstruction” in a technical way.

Alisa Childers and Tim Barnett are concerned about this confusion. Their goal in The Deconstruction of Christianity is to introduce clarity into the messiness of all things deconstruction. They take a threefold approach, which neatly divides their book into three broad parts. First, they carefully define deconstruction. Second, they identify the who, why, what, and how of deconstruction. Finally, they offer wise and compassionate guidance to faithful Christians on how to best love and minister to friends and family who are deconstructing.

Part 1 encompasses the opening four chapters, in which the authors introduce the recent explosion in deconstruction stories (chapter 1), unpack the widespread #exvangelical movement (chapter 2), examine the phenomenon of deconstruction as it is seen in the Bible (chapter 3), and describe deconstruction’s destructive fallout (chapter 4).

The definition of deconstruction found in part 1 is essential to a proper understanding of the book’s purpose. The authors recognise that “deconstruction” has a broad array of definitions in contemporary culture and are careful to advise readers to discern what potential deconstructors mean by the term before engaging them in discussion. They are persuaded, however, that the term should not be redeemed to talk of “good” deconstruction. It is important for Christians to consistently evaluate what they believe, and to reform their beliefs in line with Scripture, but reformation is not deconstruction. “Asking your hard questions, correcting your false beliefs, and facing your deepest doubts are all a natural part of maturing as a Christian.” Deconstruction, as it is popularly used, is different. They offer a clear, concise definition of deconstruction: “Faith deconstruction is a postmodern process of rethinking your faith without regarding Scripture as a standard.” This process may lead to militant atheism, hopeful agnosticism, or progressive Christianity, but it always leads away from historic Christianity.

This definition of deconstruction, I suspect, may prove to be the source of the strongest critiques of the book. Many will insist that the term can be used positively. Sadly, this debate will inevitably detract from the immense value that this work can provide. But the authors are not addressing deconstruction in response to a scholarly article that allows for different definitions. In preparation for this book, they spent countless hours scouring Twitter feeds, Facebook profiles, Instagram accounts, and Tiktok videos to understand how the term is commonly used and understood. It is on that basis that they have derived the definition they have.

Having established a firm definition of deconstruction, part 2 digs down into the details. Why do people deconstruct? How do they do it? Exactly what are they deconstructing? And who are these people who are undergoing this process?

Deconstruction typically results from a particular crisis (chapter 5). Crisis does not necessitate deconstruction, but when crisis is accompanied by a shallow faith foundation, deconstruction tends to follow. The authors examine several of the most common crises, but remind us that, ultimately, it is the foundation of a person’s faith that will determine whether or not crisis leads to deconstruction.

Chapter 6 explores this foundation principle further, demonstrating that deconstruction is a process that rejects the foundation of scriptural authority. The church is “built on the foundation of the apostles and prophets” (Ephesians 2:20), and when this foundation is removed, the house collapses. Deconstruction flourishes when authority becomes opinion. “The deconstruction movement isn’t about submitting to the truth. Instead, it’s about people choosing their own truth.” In deconstruction truth becomes a matter of personal preference while the individual becomes the final authority.

As a brief aside, some might be wary of describing deconstruction, per the above quote, as a “movement.” Deconstruction, they will say, is a personal journey, not an organised movement to topple Christianity. The authors clearly show, however, that, particularly in the realm of social media, there is a clear agenda: the undermining of evangelical Christianity. There can be no mistaking this, and evangelicals should be aware of, and equipped to respond to, this reality.

Deconstruction should not be confused with reformation (chapter 7). Reformation embraces the authority and sufficiency of Scripture and submits its questions to this authority. It may question church traditions, abuses, and theology, but it always does so in submission to Scripture.

Chapter 8 examines the deconstructionist claim that Christianity is toxic. This claim is often attended by gross misrepresentations of Christian theology. Deconstructionists tend to rule out doctrines they don’t like without examining the teachings in light of Scripture. But “if we simply follow some type of internal moral compass to determine which beliefs are ‘harmful,’ we might inadvertently reject truth in favor of our sensibilities.”

In chapter 9, the authors move to the what of deconstruction: What are deconstructionists deconstructing? The answer? Faith. The historic, Christian faith. The deconstructionist might remain a person of faith (of some description), but he or she will have jettisoned “the faith that was once for all delivered to the saints” (Jude 3). Sally, since the Christian faith is more than a set of propositions—it is a relationship with the living Lord—deconstructing this faith leads away from the eternal life that is found in that relationship alone.

Part 2 closes with an important reminder that every deconstruction story includes a deconstructor (chapter 10). Deconstruction is about people, and we dare not separate the people from the process. Every deconstructor is an image bearer, who should be accorded appropriate dignity. Every deconstructor is a sinner. Every deconstructor is a seeker: seeking the authority of self rather than truth (Romans 2:6–8). Every deconstructor is a captive, having been captured by the devil to resist the truth and submit to his will (2 Timothy 2:25). This means that every deconstructor is, ultimately, a rebel against Christ’s claim of ultimate authority.

If this all sounds quite hopeless, the authors will not leave us there. Part 3 closes with hope. Since deconstructors are people, we cannot find a one-size-fits-all approach to addressing deconstruction. But there is some helpful counsel in the closing chapters.

Since deconstructors begin the process with questions, the church should be a place that makes room for questions (chapter 11). We must be careful not to vilify the deconstructor or the questions that he or she asks. Doubts, carefully explored, can strengthen faith, and the church should be a place where doubts are not mocked or silenced but carefully explored in light of scriptural authority. This doesn’t necessarily guarantee that deconstruction will be halted in its tracks, because not every deconstructor is looking for answers. But it does create a culture in which doubters can be strengthened in, rather than driven from, the faith. “When we start creating environments that intentionally make room for questions and doubts, we will begin to see Christians grow deeper in their knowledge and love of God.”

Faithful Christians burdened about loved ones in deconstruction should remember that, ultimately, they cannot save the deconstructor. Salvation is of the Lord. But they can pray and can stay in the deconstructor’s life as a consistent gospel witness. This may require setting (and respecting) boundaries, but it is important to show gospel love. Ultimately, we must rely on divine wisdom. “Every deconstruction is unique, and each relationship dynamic requires wisdom. Thankfully, wisdom is one of those things God promises to give to those who simply ask.”

The authors close the book (chapter 13) with their own (very different) stories, which demonstrate that there is hope in the face of deconstruction. “You may think your situation is impossible, but that’s where God does his best work.” Christians who feel inadequate to faithfully address the questions of deconstruction should plead with God for help. “The task seems too desperate, too hopeless, too impossible. But all things are possible with God, even if your faith is small and struggling.”

The Deconstruction of Christianity will not serve as an apologetic to give to people in deconstruction. It will serve far more effectively as a resource to help disciple faithful Christians to understand and wisely respond to this sometimes-baffling phenomenon. I believe that it serves this purpose well.