But the spiritual and the social belong together, which can be seen, for example, in the story of the Good Samaritan, which was prompted by two questions reflecting both concerns. This is individualistic, self-referencing and spiritually narcissistic. Even though Jesus refused to answer it and threw it back to his interrogator, this question dominates the priorities of this Sydney Anglican faction. Jesus teaches that inheriting eternal life is not just about a private, spiritualised faith but a faith that reaches out in costly love for one's neighbour and world. The Jensens' reductionist grid is quite breathtaking in other ways.
Men are the only ones authorised to proclaim the good news.
Lay and evangelist roles are also clearly demarcated. The role of the laity is seen as putting bread on the table and money in the offering plate to pay those who proclaim the Gospel. Finally, salvation becomes a justification by intellectual consent and, thereby, a form of Christian rationalism. Sadly, this strips the Gospel of social implications and neutralises its power to transform society. The Jensens see no necessary link between a vibrant personal faith and overcoming social injustice, as Jesus merely died as a sacrificial lamb for our individual sins.