Review: The Shack

The Shack, William Young's tale of Mack, his family tragedy, and his divine encounter, has become the NY Times number one best selling trade paperback fiction. Perhaps not exactly what Young was expecting, but certainly a hopeful sign that average people are still captivated by theology. Even good theology.

The Shack is the spiritual story of Mackenzie Allen Phillips (Mack), written by his friend Willie. On a camping trip with three of his children, Mack's youngest daughter, Missy, is kidnapped. All that is found is her bloody dress in an old shack. Missy is presumed dead and Mack returns home under the weight of what he calls, The Great Sadness. His relationship with God, already strained by his own father's abusive ways, becomes one of bitterness and anger. One day, Mack receives a note, inviting him to the shack--the shack--where his daughter was found, signed by none other than God.

When Mack arrives at the shack, God is not who he would expect. The Father, Papa, is a large African-American woman who loves to cook. Jesus is a Jewish laborer who wears work gloves. The Holy Spirit is a small Asian woman, Sarayu, dressed as a gardener. Not exactly who Mack would expect! As Mack interacts with each of them he hears of their internal relationship, their passions and hobbies, and how his own theological beliefs fall dreadfully short. Mack's weekend at the shack, leads to his experience of the full love of God, forgiveness with his father, and the beginning of forgiveness of the man who killed his daughter.

The Shack is better theology than fiction, which is not necessarily a significant critique as its theology is considered and thoughtful. However, the prose felt a little forced at times, trying very hard to be descriptive and detailed, which bogged the story down. Young's Trinitarian theology is solid. While God appears as two women and one man, Papa assures Mack that the Father and the Spirit are neither male nor female, though both sexes are derived from God's nature. God has created humanity to relate interdepently as sexes, woman originally coming from the rib of man (Eden having been a real place), and every man and woman now coming through women.

I would contend with three of Young's belief, however, (at least) two of which stem from his frustration with the institutional church. First, Young commits the heresy of patripassionism. Papa bears wounds on his wrists, just as Jesus does. Mack comments to Papa that he is sorry that he had to die (103), though it is specifically Jesus who dies. Papa never abandoned Jesus on the cross, though it felt like that. While some will wonder why this matters, it is important to maintain the Trinitarian relations that Young has skillfully described. If the Father has the same experience as the Son, then these two persons are in danger of being collapsed into each other. Further, part of atonement is Jesus entering the situation of estrangement from God and being brought back. If the Father has not abandoned the Son (at least politically), then the Son has not entered the fallen state of humanity.

Second, Young's Old Testament theology lacks a concept of covenant. God comments that the 10 Commandments are about teaching people they cannot live righteously. While the law does this on a national level and Paul affirms that the law was powerless to transform people, one must always consider the law as God's gift, evidence God has set Israel aside. But not only evidence, the gracious means of God's setting aside, intimately connected to the story outsiders enter to become Jews. Young emphasizes the relationship God wants with people that is not marked by rules and expectations, but by expectancy and love. However, the New Testament is full of commands, as well, which Young leaves unaddressed.

Finally, Young lacks a solid political theology. Young's Jesus says, "I don't create institutions--never have, never will." Jesus is not fond of economics, politics (179), preferring relationship. Here Young has failed to take seriously that economics and politics--institutions, markets, cities--are relational. They are fallen relationships, but relationships, nonetheless. To remove Jesus from the creation of institutions also removes Jesus from the powers which emerge from such institutions, which is Manichean and certainly against Paul's words in Colossians that thrones, powers, authorities are created by Jesus. Further, if Jesus is not involved in the creation of institutions, then is he not involved in the creation of orphanages? Hospitals? Universities? Publishing houses?

(One might also point out the personification of God's wisdom Sophia, which indicates a fourth 'person' of God. Better had Young somehow worked this into Jesus and how his story reflects the story of wisdom, but I'll leave that to New Testament scholars. As a theologian, I am uncomfortable with a 'personification' or enfleshment of anything in God except God's Word. All enfleshing is in him.)

In the end, I believe Young's work is worth reading and reflection. It would serve as a good text for church small groups to the extent that it raises a number of important issues in forming church. I appreciated Young's creativity and fearlessness in addressing preconceived notions of God. Even in the above criticisms to a partial extent, Young's work is critical and thoughtful. He has not written this work sloppily and would likely have strong and thoughtful responses to my critiques. In the end, my critiques are disagreements and not necessarily points that Young would see the need to change or sharpen. Finally, Young's book is a significant story that could form the imagination of people in need of reconciliation or forgiveness in their own tragedies. It paints a nice picture of God's involvement in this blue-green ball in black space and God's love for it and all its inhabitants.