The Other Journal has also just posted one of the better reviews of Hipster Christianity by James Smith that also talks about what I am discovering on the quest for larger gospel:
They have simply discovered a bigger gospel: they have come to appreciate that the good news is an announcement with implications not only for individual souls but also for the very shape of social institutions and creational flourishing. They have come to appreciate the fact that God is renewing all things and is calling us to ways of life that are conducive to social, economic, and cultural flourishing as pictured in the eschatological glimpses we see in Scripture. They resonate with all of this, not because it’s cool, but because it’s true.
And for good measure here is Smith at his best in talking about Hipster Christianity. Go read the whole thing for all the fun:
In contrast to the Christian bohemian commitment to a good life that reflects the shape of kingdom flourishing, McCracken’s concluding chapters read like a naive, slightly whiny appeal to protect Jesus-in-your-heart evangelical pieties—which, of course, can sit perfectly well with the systemic injustice that characterize “normal” American life. While McCracken is focused on what he takes to be the hipster fixation on appearance (do we really need any more confirmation that McCracken doesn’t get it?), he calls us to remember “what really counts: our inner person” (203). This is the beginning of pages of tired evangelical clichés (“People should look at us and want what we have” ) that culminates in his individualist account of “being a Christian” which means “being transformed,” et cetera. So “how can we go on living like we did before once we have become Christians? And how can we possibly live like everyone else in the world when something so radical and transformative has happened in our lives?” (212) Yes, Mr. McCracken, that is indeed the question. And that’s exactly why my Christian bohemian friends refuse to live like all of those American evangelicals who have just appended a domesticated Jesus to the status quo of the so-called American Dream. Whereas it turns out you’re just worried that young Christians might be (gasp!) smoking and drinking a bit too much and have not sufficiently considered injunctions about dress in 1 Peter 3. Well, yes, indeed: those do seem like quite pressing matters for Christian witness in our postsecular world. By all means, let’s get our personal pieties in line. For as McCracken sums it up, “the Christian hipster lifestyle has become far too accommodating and accepting of sin” (200)—and by this, he means a pretty standard litany of evangelical taboos (did I mention sex?). It’s funny: my Christian hipster friends think conservative evangelicals have also become too accommodating and accepting of sin, but they tend to have a different inventory in mind—things like the Christian endorsement of torture and wars of aggression, evangelical energies devoted to policies of fiscal selfishness, and lifestyles of persistent, banal greed.