Summary: An exploration of how images and metaphors influence Evangelical thought (or don’t.)
The Evangelical Imagination is the fourth of Karen Swallow Prior’s books I have read over the past 11 years, the sixth if you include the two classics in which she wrote the introduction. I have been in a private Facebook group and “friends” on social media for most of that time. I looked back, and basically, this is what I said to introduce the last books of hers that I read.
Part of what I appreciate about Karen’s writing is that her writing is personal. She is not just writing abstract “Christian Living” books, theology, or literary criticism; she is a character in the story she shares as she is writing theology, literary criticism, and moral formation. In large part, her work explores virtue, and she uses her work as a literature professor to give tools to that exploration.
I could write a thousand words discussing Prior’s past decade and the struggles she has been through, from very personal harassment by leaders within her denomination to leaving two jobs as a professor to literally being hit by a bus. (I understand everyone must include that line in a review of her work or an introduction to her in an interview.) I hope she will write a memoir sometime in the next 10 to 15 years, but I want people to read about The Evangelical Imagination, not my outsider’s perspective of her life so I won’t get into the personal stuff.
Mark Noll’s Scandal of the Evangelical Mind will be 30 years old next year, and that is the book I think many will bring up as they discuss the Evangelical Imagination. Noll raised the question about whether there really was an Evangelical Mind and speculated about what it would take for proper attention to be paid to the life of the mind for the Evangelical. It was a book that almost everyone that wants to grapple with evangelicalism needs to have read. It is an important book, but James KA Smith’s work has indirectly questioned Noll’s thesis. It is not so much that Smith disagrees with Noll’s assessment but that Smith is raising questions about what we should do because we are not simply “brains on a stick” but individuals with a more complicated relationship to our minds.
Prior is extending Smith’s work and using Charles Taylor’s idea of the Social Imaginary to explore how a stunted imagination impacts our ability to address what it means to think and see the world around us. We all know Abraham Maslow’s quote, “If the only tool you have is a hammer, you tend to see every problem as a nail.” This rough idea of the Christian Imagination was explored more than 20 years ago in Emerson and Smith’s Divided by Faith. Emerson and Smith suggested that the reason Evangelicals cannot move past racial division is that their “toolkit” did not allow them to see the problem clearly but only through the lens of 1) freewill individualism, 2) relationalism, and 3) anti-structuralism. Smith and Emerson attempted to point out that the social imaginary of White Evangelicals impacted their ability to deal with race. Karen Swallow Prior is pointing out the social imaginary of Evangelicals more broadly and directly drawing parallels (for good and bad) to the Victorian age, where so much of the social imaginary of Evangelicals was developed. Most modern Evangelical do not know about those parallels and need someone to point them out.