Sentences with phrase «define evangelicalism»

He goes on to define evangelicalism's theological center, saying, «Adherence to the Bible for me means acquiescence to all its teachings and a refusal to allow any rival to stand above it, whether tradition, reason, culture, science, or opinion.»

In trying to delineate this crisis, it is helpful first to define evangelicalism, for the phenomenon has been variously described using psychological, sociological, and theological terms.

The problem for them is that those who now most frequently define evangelicalism are more Calvinistic than Wesleyan.

Not exact matches

As Todd Brenneman argues in his recent book, Homespun Gospel: The Triumph of Sentimentality in Contemporary American Evangelicalism, sentimentality may be a defining characteristic of religious life for many Americans, and so most readers in the dominant Evangelical culture, outside a few hip and urban churches, are more likely to encounter the treacly poetry of Ruth Bell Graham than the spiritually searing work of R. S. Thomas or T. S. Eliot.

The point here is basically that each way of conceiving of evangelicalism produces a different population when each net is used to pull out of both church history and contemporary experience a coherently related and defined subset.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodationEvangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodationevangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

First, I claim that biblicism, which I define clearly, is widespread in American Evangelicalism.

For some, immediacy is the defining characteristic of Evangelicalism, and any Protestant who gives too central a place to liturgy and sacraments is driven from the camp.

Virginia Mollenkott, for example, in her article «Evangelicalism: A Feminist Perspective,» defines herself as a feminist, one willing «to implement the political, economic, and social equality of the sexes.»

They help to define the nature of evangelicalism's theological impasse in a way that the average Christian churchgoer who reflects on the faith can understand.

Postconservative evangelicals continue to hold to four defining features of evangelicalism (to use the widely cited categories formulated.

Perhaps because it so obviously is a creature of the Bible's salvific themes, the hymnody of evangelicalism defined a religion that was clearer, purer, better balanced, and more sharply focused than much evangelical practice.

Unfortunately, in recent years, evangelicalism has become defined as a purely political movement.

The possibility I want to propose is that there is an inherent incompatibility between Christian evangelicalism and the idea of a university; that evangelical commitments may, indeed, foreclose the very terms which have traditionally defined a university; and that only what might be called an «open» style of Christian commitment can assume university form.

(Evangelicalism is defined, in part, by its lack of traditional leadership hierarchy.)

Evangelicalism, as I define it, is a renewal movement within historic Christian orthodoxy with deep roots in the early Church, the Reformation of the sixteenth century, and the great awakenings of the eighteenth century (and it includes puritanism, pietism, and pentecostalism, as well as fundamentalism).