The Biggest Theological Changes I’ve Seen in My Lifetime

Perhaps this needs to be seven posts rather than one, but at this point I am just listing and briefly describing what I consider to be the biggest theological changes I have seen in my lifetime—and these are not my personal shifts but what I’ve observed in the broad spectrum of Christianity. 

#1 – Widespread rejection of Hell. I list this first because of its impact on the following changes. Emphasis on Hell was not only long the emphasis of Protestantism but of Roman Catholicism as well.

One of the most well-known Protestant sermons was Jonathan Edwards’s 1741 sermon “Sinners in the Hand of an Angry God.” And early in the 19^th century, revivalist preachers in the U.S. became known for their “fire and brimstone” sermons. That was still quite common when I was a boy/youth.

The Roman Catholic Church also taught for centuries that everyone who was not baptized as a Catholic was bound to go to Hell when they died. That position was drastically changed by the Second Vatican Council (1962~65).

And while emphasis on Hell is still much a part of conservative evangelicalism, in Protestant Christianity at large that emphasis has been quite widely rejected, or at least conspicuously ignored.

#2 – Growing de-emphasis on Heaven. For far different reasons, but related to the above, is what seems to me to be a significant decrease in the emphasis on Heaven in 21^st century Christianity. Heaven isn’t particularly denied, it just isn’t talked about nearly as much as it used to be.

The Great Awakenings and evangelical preaching of the 18^th~20^th centuries was about being “saved” from Hell in order to go to Heaven after death. In the early decades of my life the “afterlife” was of primary concern in most of Christianity, but that no longer seems to be the case.  

#3 – Drastic decrease in world mission activity. Although it was never just for that purpose, the desire to save people from Hell in order that they could go to Heaven was long a major motivation for world mission activity of most Christian denominations.

When I went to Japan as a Baptist missionary in 1966, there were not only conservative missionaries of various denominations, many of which were more conservative than Southern Baptists then, but also many from the more “liberal” Protestant denominations as well as Roman Catholics.

Some of the most prominent Christian schools in Japan were founded by Catholic, Anglican, and “mainstream” Protestant missionaries. But by the time I left Japan in 2004, there were hardly any Christian missionaries left other than Southern Baptists and other conservative evangelicals.

#4 – Emphasis on life in the here and now. Closely related to #2 above is the growing emphasis on the importance of life in this world now. Even the understanding of the Kingdom of God has broadly changed from being focused upon the world to come to a feature of the world we live in now.

Contemporary Christianity seems to have increasingly embraced the traditional Jewish position of “salvation” not being “about going to heaven after death but about the flourishing of life in the present.”*

For example, emphasis on flourishing in the present has for many years now been a part of the reflections of two popular theological thinkers I greatly respect, “emergent” Protestant public theologian and author Brian McLaren and Catholic (Franciscan) priest Richard Rohr.

5) De-emphasis and even rejection of substitutionary atonement. Since the blog post I made six years ago today was about that doctrinal belief (see here), I won’t elaborate on this point more now.

6) Change in views related to sexual ethics. Because of the perceived clear positions of the Bible and the teachings of the Church, both Protestant and Catholic Christianity long-held negative judgments against divorce, cohabitation, and homosexuality.

While there were always many “deviations,” Christianity long held to a strong belief in the sanctity of marriage, which meant lifetime monogamous marriage of a man and a woman with no intimate sexual relations condoned outside of such a marriage.

In spite of strong emphasis on the traditional position by some Christians, broadly speaking, to a large extent Christianity now seems no longer to speak out against divorce or pre-marital sexual relations, and there continues to be greater acceptance of the rights of LGBTQ people.

  7) Growth in ecumenical relations, including deep ecumenism. There is a long history of Christian ecumenism—but an even longer history of Christian denominational “tribalism,” which is what I mostly saw in my younger years.

But during my lifetime there has been not only an ever-increasing move toward Christian denominations working together, a movement from exclusivity to inclusivity, but also an increase in what is sometimes called “deep ecumenism,” Christianity working with other religious traditions.**

What would you readers add or subtract from this list? And which of these do I need to write more about?

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* These words are from Jeorg Rieger in his book Theology in the Capitalocene (2022), which I plan to introduce more fully in the last blog post planned for this month.

** According to Chat GPT, “deep ecumenism” is a term coined by Wayne Teasdale (1945~2004), a Catholic lay monk. His book The Mystic Heart: Discovering a Universal Spirituality in the World’s Religions (1999) “is considered a seminal work in the field of deep ecumenism.” (I think I heard that term before 1999, though.)

Matthew Fox, former Catholic and now Episcopal priest, posted a “daily meditation” entitled “What Is Deep Ecumenism? Why Now?” on Oct. 18, 2021. 

In Fond Memory of Max Garrott

Last month I wrote (here) about my father-in-law, who was born 110 years ago in May. This post is about Max Garrott, an esteemed friend and missionary colleague, who was born on June 20, 1910.

Previously, I have made blog posts about two good missionary friends and colleagues at Seinan Gakuin University, Calvin Parker (1926~2010) and Bob Culpepper (1924~2012). This article is about the man I always called Dr. Garrott, a man I respected greatly from the time I first met him until his death less than nine years later. 

Meeting Max

June and I had the privilege of attending the Eleventh Baptist World Congress, which met in Miami Beach, Florida, in June 1965, just a year before we were appointed missionaries to Japan. Dr. Garrott, his wife Dorothy, and his youngest son Jack were there, back from Japan for a missionary furlough, as it was called then.

I was impressed with Dr. Garrott at that first meeting. Then we saw him and Dorothy again in 1967, the year after we arrived in Japan. On our way from Tokyo, where we were in language school, to Fukuoka, where we were planning to move the following year, we spent a night with the Garrotts in their home in Kokura.

Contact with Dr. Garrott was then quite limited until he became the Chancellor of Seinan Gakuin in April 1973, where I had been a university faculty member since September 1968.

Max’s Brief Bio

William Maxfield Garrott was born in northeast Arkansas, the son of a Baptist minister. A precocious child, he graduated from high school at the age of 14 and Hendrix College in 1929 when he was 19. Five years later he had finished his undergraduate and doctoral studies at The Southern Baptist Theological Seminary.

Dr. Garrott arrived in Japan as a missionary on 9/9/9. The year was Showa 9 according to the Japanese calendar, the ninth year of Emperor Showa, known in the West as Hirohito. It was 1934 by the Western calendar. Before long he began his work as an educational missionary, mainly teaching New Testament and Greek.

Just before Christmas 1938, Max and Dorothy Carver, who had served as a Southern Baptist missionary to Japan since 1935, were married.

After April 1941, Dr. Garrott was the only SB missionary remaining in Japan, and soon after the Pacific War began he was interned until he was able to leave Japan in June 1942. In October 1947, Max and Dorothy arrived back in Japan with their three children at that time.

Seinan Gakuin, founded in Fukuoka City by Southern Baptist missionaries as a boys’ school in 1916, elected Dr. Garrott as the sixth Chancellor in 1948. Seinan Gakuin University was established the following year, and Dr. Garrott was chosen to be the first president. He held both offices until 1952.

Then after ten years as Chancellor of Seinan Jo Gakuin (1962~72), the girls’ school started in Kokura by Southern Baptist missionaries in 1922, Dr. Garrott was elected in 1973 as the 11^th Chancellor of Seinan Gakuin. He served in that position until his untimely death in June 1974, just a few days after his 64^th birthday.

My Fondness for Max

Since Dr. Garrott was 28 years older than I, and five years older than my father, I thought he was a rather old man in 1973~74 when I was 35. I remember saying that year that when I got to be an old man in my 60s, I hoped I would be like Dr. Garrott.

I admired him in many ways: he was a devout disciple of Jesus Christ; he was a scholar; he had a sharp and inquisitive mind; and he was deeply interested in the physical as well as the spiritual needs of individual people and of society as a whole.

Indeed, I hope that to some degree I did become, and am, the sort of “old man” such as I thought Dr. Garrott was. At any rate, even though it has been 46 years since his death, I remember him with great fondness today on the 110^th anniversary of his birth.