Lutheran congregations provide a good Petri dish for studying the megachurch impact, because Lutherans have
a distinct theological tradition which they express in a particular liturgical style of worship.
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 accommodation to modernity.
Not exact matches
Christian congregation; some have seen a
theological school as
distinct from but interrelated with congregations in ways analogous to the relation in the Reformed
tradition between the congregation and its clergy; others have seen a
theological school as related, not to congregations, but to a cadre of active clergy for whom it provides «in - service» or «extension» education.
Ironically, at the same time that formidable denominational bureaucracies were being constructed, the
theological, ritual and social practices that sustain a
distinct religious
tradition were being eroded.
Informationally speaking, the pluralist
theological option radically relativizes the importance of
distinct religious boundaries, proposing that different religious
traditions may all be equally valid ways of experiencing the revelation of an ultimate reality transcending the comprehension of any particular
tradition (See the essays in John Hick and Paul Knitter, eds., The Myth of Christian Uniqueness (Maryknoll, New York: Orbis Books, 1987).
The awareness of the
distinct identity of each
tradition enables the participants in this dialogue to recognize both the similarities and the differences between these two
theological traditions.