James Leo Garrett Jr. and the Southwestern Theological Tradition
Southwestern Journal of Theology
Volume 65, No. 1 - Fall 2022
Editor: David S. Dockery
By Klyne R. Snodgrass. Grand Rapids: Baker Academic, 2022, 190 pp., $22.99
In You Need a Better Gospel: Reclaiming the Good News of Participation with Christ, Klyne Snodgrass adds to the growing conversation among scholars and writers related to the need for a more comprehensive definition for “the gospel.” This conversation begins with an assumption that the current definition for the gospel within evangelical circles is “deficient, inept, and inert” and that what is passed along as the gospel is “neither compelling nor taken seriously” (pp. 3-4). Snodgrass’s comments echo recent works by Scot McKnight (The King Jesus Gospel, 2016), Bill Hull (Conversion and Discipleship, 2016), and Matthew Bates (Gospel Allegiance, 2019), all of whom challenge the church to present a gospel message that goes beyond the basic plan of salvation and focuses on a life intimately engaged with God through his Son. Snodgrass refers to this message as the “gospel of participation” (p. 8).
In the opening chapter, Snodgrass begins to deconstruct a prevailing gospel, what he refers to as a “simplified…message about saying the right words so you can go to heaven, even though the Bible has relatively little focus on going to heaven” (p. 9). While not denying the importance of the conversion experience, the author contends that the gospel goes beyond a single prayer or a cathartic moment of confession. He reconstructs the meaning of the gospel by connecting it to the disciple’s “ongoing life with God…characterized by participation with, solidarity with, and attachment to Christ” (pp. 11-12). Faith, then, goes beyond agreement with certain beliefs or doctrinal positions, or even commitment to transcendent truth; along with these ideas, the biblical concept of faith in both the Old and New Testaments has a relational quality indicating “trust… loyalty…and allegiance” (p. 13). According to Snodgrass, the gospel is an invitation into a life of participation with Christ, “where life is engaged and experienced, not merely observed” (p. 23).
In chapter two, Snodgrass offers a historical apology for the gospel of participation. He cites several biblical scholars and authors—both contemporaneous and from the recent past—who have affirmed a participatory gospel. Moving backwards, the author quotes Clement, Ignatius, Polycarp, and other church fathers, reformers, and Christian movement leaders to demonstrate that “nearly all great Christian thinkers have emphasized participation” (p. 31). After establishing the historical lineage of his proposal, Snodgrass proposes several reasons why this gospel has failed to make an impact in the present day. He admits his suggestions are speculative; there is no definitive answer as to why this understanding of the gospel is not widely preached and taught. Perhaps, he says, “the cost is too high” (p. 32).
Chapter three provides a fuller discourse on the concept of participation. Herein, the author identifies significant biblical terms related to the act of participation in the life of Christ. He points to terms such as “in Christ,” “with Christ,” and “abiding/remaining” in the New Testament, as well as Old Testament terms like “cling/ hold fast,” “join to,” and “covenant.” Snodgrass contends that the Bible is rife with direct and indirect teaching promoting a life of faith in which God’s people are actively participating (engagement, obedience) with the Lord as he oversees their transformation into the image of Christ.
Over the remainder of Snodgrass’s work, he systematically works through the biblical evidence for the gospel of participation. He starts with foundational Old Testament texts including the story of Abraham and the exodus of God’s children from Egypt to the Promised Land. Moving on, the author highlights relevant passages from the Psalms and Major Prophets (Jeremiah, Isaiah), focusing on the role of God’s covenant plan with Israel, as he called them through his leaders and prophets to live out a faithful relationship with him: “in other words, participation with God” (p. 70). Snodgrass then examines the Synoptic Gospels as a unit and explores the Gospel and Letters of John to identify the teaching and example of Jesus as He called his disciples into a kingdom community with one another and into a progressively intimate relationship with him. According to the author’s interpretation of pistis, faith is a participative activity on the part of the disciple who believes “into” Jesus rather than simply believing “in” Jesus, which creates a “movement into a close association with Jesus, a commitment to, an attachment to, and a participation with him” (p. 95).
The author’s treatment of Paul’s writings focuses on a handful of well-known passages in his epistles, all of which speak to the application of the gospel of participation and lead to the conclusion that participation is the point of salvation. As he walks through 2 Corinthians 5:14-6:4, Ephesians 2:4-10; Romans 6:1-14; and 1 Corinthians 6:12-20, Snodgrass identifies words and phrases that reflect the believer’s participation in the plan of salvation. In the process, the author skirts around the edges of reformed theology without veering out of bounds: “Salvation is totally the work of God in which we are totally involved” (p. 113).
You Need a Better Gospel certainly affirms the author’s thesis that “Christian faith is about participation with God” (p. 8). Even in the short form of less than 200 pages, Snodgrass constructs a convincing and consistent (albeit at times repetitive) argument for seeing the gospel as an interactive and engaging life with God, in Christ. Recent authors have identified the need for an understanding of the gospel that is wider and deeper than one moment of conversion and one that challenges believers to a lifetime of discipleship. Although “participation” may not be the most inspirational descriptor, the word is nonetheless accessible for any audience.
Accessible is also the word one can apply to Snodgrass’s entire presentation. His writing style and method targets a wide audience of readers from scholars to students and pastors to pew-sitters. Some may criticize his lack of attention to doctrinal precision; there is little direct engagement with key theological concepts such as justification, adoption, substitution, or glorification. However, the author speaks to the essence of these ideas within his discussion. Snodgrass closes the book with a nod to application by offering four “requirements” for inculcating participation in the life the believer and the church (pp. 168-171). Each offering is relevant and practical, yet missing is any suggestion related to body life or establishing community. This area would seem important to developing a reflection of spiritual participation among disciples within the church. Aside from these observations, You Need a Better Gospel is an intriguing addition to an important discussion we must have about the meaning of the gospel and its implications for making disciples who move from conversion to “participatory” discipleship in a seamless process.
