Sentences with phrase «evangelicalism became»

What if the dominant tribe within evangelicalism became subdominant in order to push the process of reconciliation forward?

The public face of evangelicalism became most evident in the Billy Graham campaigns, by which the converts made at the mass rallies were redirected back into the denomination of their choice.

In comparing Rauschenbusch to Adams, the differences between a religious liberalism (Adams left the Baptists to become a Unitarian Universalist) and a progressive evangelicalism become clear; indeed, we can see how conservative Rauschenbusch really was.

Not exact matches

What Steve and I, and other converts to Lutheranism (the original «evangelicalism») share, is a time in life where our life became «free» because of proper Christian doctrine and we are imbued with this.

Culturally, while American evangelicalism may be numerically healthy, the Union / CCCU debacle indicates a fundamental flaw in the movement which will only become more acute over time.

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.

Perhaps evangelicalism in particular has become so tied up with politics that the decline of Republicanism signals, to many, the decline of Christianity in public life.

It has become something of a sport for folks in the evangelical, neo-Reformed tradition to take to the internet to draw out the «boundaries of evangelicalism,» boundaries which inevitably fall around their own particular theological distinctions and which seem to grow narrower and narrower with every blog post on the topic.

In an era of evangelicalism where there are church ministries built around the idea of «family,» marriage has become the focus of countless books and sermons and «family friendly» entertainment...

It was in this way that fundamentalism, under the guise of evangelicalism, was becoming more dominant in the churches at the very same time as academic theology and biblical scholarship were becoming more radical.

I eventually left evangelicalism when it became clear that the fight was wearing me down, with little promise of change, especially as it concerned my LGBT friends and neighbors.

But I think that perhaps I became more invested in trying to «fix» evangelicalism (to my standards!

Some of the differences become theologically technical, with distinctions drawn not only between mainline and conservative churches, but also between different varieties of evangelicalism, fundamentalism, and pentecostalism.

I always attributed this disconnect to my general frustrations with modern evangelicalism — that it's been hijacked by the Republican Party, that it's in a perpetual state of defensiveness and «wartime» posturing, that it has closed itself off to science and independent thought, that it has lost sight of the message of Jesus regarding the Kingdom of God, that it has become commercialized and shallow — all the things we «emergers» like to write books and articles about.

This was very important in Gaebelein's case: he might not have been accepted as a leader within fundamentalist evangelicalism, nor become a famous Bible and prophecy conference speaker, if he had not changed his view.

Second, we should become more historically and theologically sensitive to the differences between parts of global evangelicalism.

when I first started reading up on how extreme Christian fundamentalism has become in the last 30 yrs (since I left Evangelicalism), I was stunned to find that there is a whole movement afoot to keep children, especially girls, from attending college — yes, even BJU — for fear of them being «indoctrinated» with «liberal ideas».

But Farron's particular mix of robust evangelicalism and liberal voting patterns are less familiar, which is where the belief / behaviour question becomes more interesting.

No one in present - day evangelicalism took feminism seriously until it became a dominant theme in our secular, humanistic culture.

Prosperity theology has found its way into modern evangelicalism, and it's become a dangerous notion to contend with as we seek to know God more fully and experience Him in our personal lives.

But he's also become one of the more controversial figures in evangelicalism after releasing the book Love Wins, which challenged conventional, modern understandings about hell and the afterlife.

So, Wimber became a carrier — depending on your view, for good or bad — of continualist practices and beliefs into mainstream (particularly Baby Boomer) evangelicalism.

But, the elephant in evangelicalism is this: We have spruced up the worship, spiked up the sermons, and become great at organization — all the while we are failing to produce disciples.

Colson, who converted to Christianity before he was indicted on Watergate - related charges, became one of evangelicalism's most influential voices.

Evangelicalism has become identified with extreme right - wing politics and become an adjunct to the right wing of the Republican Party.

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

As many have noted elsewhere, evangelicalism has become so intertwined with conservative politics that it can be hard to tell at times where Republicanism begins and evangelicalism ends.

American evangelicalism has become this huge voting bloc — for right or wrong — with the potential of swaying entire elections.

A third group, becoming ever more visible, thanks to historians like Timothy Smith and Donald Dayton, reminds us that much of the social, experiential and even theological background of today's evangelicalism never was Reformed scholastic, as in the Princeton school, but derives from Arminian, Wesleyan, holiness and Keswickian sources.

The problem is that in the context of American evangelicalism, where religious images are often absent, pop - culture representations of the faith can become the formative symbols and images that a faith community encounters.

But when I began writing about gender equality in evangelicalism, it became apparent to me that no matter how careful my tone, no matter how reasoned my arguments, no matter how gentle my critique, my work would inevitably be characterized as «divisive.»

Richard Beck: «Searching for Sunday isn't a story about someone breaking up with evangelicalism to become a mainline Protestant.

Thus as in the context of evangelicalism, learning for the minister was increasingly conceived as instrumental, the conversion of sinners became the real test of effectiveness, and preaching tended to become almost exclusively persuasive.

But whereas on the continent and in Britain Pietism and Evangelicalism spawned movements that were largely held within the saving forms of the dominant churches, in America where the church forms were already greatly weakened, Pietistic sentiments tended through revivalism to become so dominant that denominations were formed on this basis alone.

It is in this sense that theological education for ministers during the heyday of evangelicalism tended to become more and more instrumental.

Given the overwhelming evangelical ambience of the Sunbelt, however, and the safe assumption that the RCA must reflect that attitude in order to succeed in the area, it is not difficult to predict that what has been the dominant theological position of the church may very well in the next ten years become a minority one as the conservative evangelicalism of the new Sunbelt churches joins forces with the existing strength of that position in the midwest.