Yet, despite his profound insights into human nature and the cultural relevance of Scripture, Peterson’s teachings remain incomplete. The essence of the Christian faith—the gospel of Jesus Christ—is notably absent in his framework.
By Dr. Tim Orr
Jordan Peterson’s work has sparked a global conversation about the intersection of intellectual inquiry, psychology, and biblical narratives. His ability to unpack biblical themes with philosophical rigor has made him a unique bridge between secular audiences and religious traditions. Yet, despite his profound insights into human nature and the cultural relevance of Scripture, Peterson’s teachings remain incomplete. The essence of the Christian faith—the gospel of Jesus Christ—is notably absent in his framework.
Understanding the Bible requires more than intellectual ability or emotional resonance; it necessitates spiritual regeneration. Regeneration, as described in Scripture, is the work of the Holy Spirit in bringing a person from spiritual death to life (John 3:5–8). This transformation enables individuals to see and embrace the truths of God that would otherwise seem foolish or inaccessible (1 Corinthians 2:14). Without this divine intervention, the Bible remains a closed book—its deeper truths about God, salvation, and eternity obscured by human limitations.
As theologian J.I. Packer (1993) explains, regeneration involves a complete renewal of the heart and mind, granting the believer a spiritual lens through which to interpret God’s Word. This is why even the most brilliant intellectuals, like Jordan Peterson, can study the Bible extensively yet fail to grasp its central message of redemption. Regeneration bridges the gap between human reasoning and divine revelation, allowing the truths of Scripture to penetrate the heart and bring about the transformation that leads to faith and obedience (Ezekiel 36:26–27). Only through this Spirit-wrought renewal can a person truly understand and respond to the gospel message contained in the Bible.
Peterson’s engagement with the Bible showcases his intellectual depth, but it also highlights a key limitation described in 1 Corinthians 2:14:
"The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit" (New International Version, 2011).
This verse underscores that the gospel is not merely an intellectual or moral system but a divine revelation made accessible only through the work of the Holy Spirit. While Peterson masterfully articulates biblical principles' psychological and cultural benefits, he stops short of addressing humanity’s ultimate need: reconciliation with God through Christ. This gap underscores the distinction between human wisdom and divine revelation, a truth John Calvin (1960) emphasized when he noted that without the Spirit’s illumination, the human heart resists God’s truths. Regeneration is not optional for understanding the Bible; it is the foundation upon which spiritual insight is built.
Peterson’s The Gospels roundtable, featured on the Daily Wire, demonstrates his ability to draw together a diverse group of thinkers to discuss the Gospels. The discussion offers rich intellectual exploration yet often diverges from a gospel-centered framework rooted in biblical theology.
Barron’s contributions reflect a robust Catholic theology integrating Scripture, sacraments, and tradition. However, this synthesis can sometimes obscure the simplicity of the gospel message. The Catholic focus on sacramental participation often overshadows the biblical emphasis on justification by grace alone through faith alone (Ephesians 2:8–9). This risks shifting the focus from God’s completed work in Christ to human participation in religious systems. Furthermore, while inspiring, Barron’s emphasis on the beauty and order of Catholic tradition can miss the relational intimacy offered through adoption into God’s family (Romans 8:15–17).
Pageau’s emphasis on symbolism and Orthodox mysticism provides a fascinating lens through which to view Scripture. His insights into faith's metaphysical and aesthetic dimensions enrich the conversation, but they also risk neglecting the gospel’s relational core. The gospel is an exploration of divine patterns or mystical truths and an invitation to a transformative relationship with God through Christ (Packer, 1993). Without this relational focus, the mystical and symbolic elements may become ends rather than conduits to deeper faith.
Peterson approaches the Gospels with a psychological and philosophical lens, interpreting them as archetypal narratives illuminating human nature. While this perspective resonates with modern audiences, it reduces the Bible to a psychological framework, bypassing its divine revelation about God’s redemptive plan. Peterson’s reliance on Jungian archetypes, which he uses to depict Christ as the ultimate symbol of sacrifice and meaning, leaves little room for the gospel’s historical and theological claims, as N.T. Wright (1996) argues that Christianity hinges on the historical reality of Jesus’ death and resurrection, which cannot be reduced to psychological symbolism.
Peterson’s focus on archetypes reveals both the appeal and limitations of his teaching. Archetypes, as Jung (1968) described them, are universal patterns that emerge in human storytelling, offering profound insights into human psychology. Peterson draws heavily on this framework, presenting Jesus as the archetypal figure of sacrifice, order, and meaning.
However, the gospel is not merely a mythological construct. It is rooted in historical events: Jesus’ life, death, and resurrection. The apostle Paul emphasizes the centrality of these events in 1 Corinthians 15:3–4, noting that Christ’s resurrection is the foundation of faith and the basis for humanity’s hope of salvation. As Wright (1996) explains, the gospel’s power lies in its historical specificity, not its archetypal resonance. Peterson’s archetypal approach, while intellectually stimulating, risks detaching the gospel from its concrete claims about Jesus as the incarnate Son of God, whose death and resurrection accomplished the forgiveness of sins and victory over death (Sproul, 2005).
This reduction of Christ to an archetype reveals a deeper issue: the tendency to view Christianity as a set of universal truths rather than a particular revelation. While archetypes can illustrate universal aspects of human experience, they cannot save. Salvation is found not in principles or patterns but in Jesus Christ, who lived, died, and rose again to reconcile sinners to God.
The gospel’s spiritual nature means it cannot be fully understood through intellectual inquiry or emotional resonance alone. Peterson’s struggle with the resurrection exemplifies this limitation. He has described the resurrection as “terrifying” if true, reflecting intellectual curiosity and emotional wrestling with its implications (Friedman, 2021).
Yet, as 1 Corinthians 2:14 explains, spiritual truths are “foolishness” to the natural mind because they require the illumination of the Holy Spirit. Calvin (1960) argued that the Spirit reveals truth and regenerates the heart, enabling faith. While profound, Peterson’s intellectual engagement with Scripture remains incomplete without the Spirit’s transformative work. The Holy Spirit does not merely inform the mind; He transforms the heart, leading individuals from intellectual admiration to saving faith (Packer, 1993).
Peterson’s journey appears to include “mini-conversions”—moments of awakening where he encounters profound truths that challenge his worldview. His awe of Christ’s moral teachings and growing recognition of biblical authority suggest an openness to Scripture. These moments, often described by theologians as prevenient grace, are part of God’s work in preparing the heart for faith (Lewis, 1952).
However, these awakenings, while significant, are not salvific. True conversion requires the radical transformation described in John 3:3 as being “born again.” This transformation is the work of the Holy Spirit, who convicts of sin and reveals the glory of Christ. Until Peterson experiences this regenerating work, his journey will remain incomplete. The gospel is not a series of intellectual discoveries but a divine call to repentance and faith (Keller, 2016).
Peterson’s work risks leaving his audience with the impression that Christianity is primarily about moral guidance or psychological self-improvement. While his teachings draw many to appreciate the Bible’s wisdom, they often stop short of the gospel’s transformative call.
This tendency reflects a broader cultural trend that values Christianity for its utility rather than its truth. As C.S. Lewis (1952) observed, the gospel demands more than intellectual assent; it calls for repentance, faith, and total surrender to Christ. Peterson’s popularity highlights a cultural hunger for meaning and a reluctance to confront the exclusivity of Christ’s claims. As Christians, we must resist the temptation to dilute the gospel and proclaim its fullness, trusting the Spirit to work through its power.
Jordan Peterson’s openness to Scripture and his influence on global audiences provide a unique opportunity for the gospel to be heard. Christians should pray that Peterson encounters the gospel in its fullness. Imagine the impact if Peterson embraced Christ as Savior and proclaimed the gospel to his vast audience. Yet even if this never happens, our confidence remains in God’s sovereignty and His ability to save.
Peterson’s journey reminds us that no one is beyond God’s reach. As we engage with his work, let us celebrate the truths he uncovers while pointing to the greater truth he has yet to grasp. May the Spirit who began a good work in him bring it to completion, leading him—and many others—to the saving knowledge of Christ.