Monday, January 07, 2008

Evangelicalism Today

Touchstone examines the future of evangelicalism by bringing together a diverse group of contributers: Russell Moore, Denny Burk, John Franke, D. G. Hart, Michael Horton, and David Lyle Jeffrey.

(via)

1 Comment:

  1. Moonshadow said...
    I picked up this book the other day, alas, not at WTS Bookstore.

    Allert lists like 14 categories of Evangelicals.

    I've been contemplating the preexistence of God's word, uh, Scripture. You know, the eternal Torah.

    I mean, the Bible might as well have fallen out of the sky.

    ---------

    From the outside, I'll tell you that you guys are hard on yourselves. Way too hard on yourselves. This article clearly shows that.

    Here's some things that jumped out at me as thought-provoking:

    the charges of intellectual poverty made by Carl Henry in The Uneasy Conscience of American Fundamentalism (1949) and by Mark Noll in The Scandal of the Evangelical Mind (1995) have begun to be answered in some measure, in some quarters.

    a very high percentage of Evangelical undergraduates either lapse altogether or move to other Christian worship traditions

    Reformed churches have generally done much better in this regard, yet recently many Reformed as well as Evangelical intellectuals have found themselves theologically and liturgically more at home in Catholic churches: one thinks readily of such thinkers as Thomas Howard, Peter Kreeft, Scott Hahn, Graeme and Ian Hunter, Frank Beckwith—but the list is both longer and weightier than these few names suggest.

    Obsessed with its own relevance, the movement has shown that it is as capable of surrendering its soul to the mall just as mainline Protestantism has largely offered itself to the academy. Often mixed with a genuine concern for reaching non-Christians, winning respect has become a major motive.

    while pietism may have enriched the Reformation churches to some extent, the heritage of revivalism represents a counter-Reformation that in many respects went even further than Trent in the direction of Pelagianism. ... Reformation Christianity differs from the sort of Evangelicalism represented, for example, by Charles Finney, more radically than it does with Rome or Orthodoxy.

    one can now find Baptists and other Evangelicals beginning to borrow Anglican liturgy and Catholic guides to the life of prayer, both of which in our parents’ generation would have been unthinkable.

    Many are then really disappointed to find what any Catholic or Orthodox person could have told them—that they will be dealing with some sinful, hypocritical, arrogant, mindless, loveless Catholics or Orthodox.

    Both the Catholic and Orthodox traditions maintain that the authority and grace of God are mediated through the agency of the historical and institutional church. For Evangelicals, the genuine significance of the church in the economy of God does not in any way imply that the church has been fully entrusted with authority or given control over the dispensation of grace in the world. These belong to God and God alone.

    Starved for mystery, transcendence, maturity, order, theological richness, liturgy, and history, many young Evangelicals are discovering Reformation Christianity. Yet for some, it is only a rest stop on the way to Rome or Orthodoxy.

    Distance breeds suspicion, while personal interaction often not only dispels caricatures but also provides opportunities for genuine spiritual fellowship even where our visible communions remain divided.

    What you may well gain in Eucharistic worship and in prayer life, and even in some cases in biblical orthodoxy

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