Sentences with phrase «evangelicalism into»

The culture at large has only somewhat less difficulty getting evangelicalism into focus.

Martin intimates that it was Graham, above all, who midwifed evangelicalism into existence in the 1950s, giving it a genial identity separate from the sulfuric fulminations of the fundamentalists.

In a recent study» of the evangelical impact on the Victorians titled The Call to Seriousness, Ian Bradley contends that the decline of evangelicalism into narrow bigotry may be dated from about 1860 and correlated with the rise of a fascination with prophecy and a more literalistic use of the Scripture.

Mainline churches looking to retain and attract young people, particularly «homeless» evangelicals like myself, would do well to look to Missiongathering as a model, for, at least from my perspective, they have managed to combine all that is great about the mainline with all that is great about evangelicalism into one faith community.

More than anyone else, Graham built evangelicalism into a force that rivaled liberal Protestantism and Roman Catholicism in the United States.

Not exact matches

Put differently, it will push Rome into union with a large chunk of Evangelicalism.

But a win for evangelicalism as a movement does not translate into a win for every constituency in the movement.

But sometimes you get a long way into what you think is a clear discussion of evangelicalism, and suddenly realize that the person doing the talking is getting increasingly shrill about how the hallway needs to have more room for seats in it, and wants to know where we're going to put the worship band or the choir, and where the weddings take place.

As the organization grew, Johnson felt a hunger to step out and share his story with people who are uncertain, or ex-Christ-followers, struggling with belief in an age where evangelicalism seems to have given up its core values in the name of bringing alleged child molester, Roy Moore, into the Senate.

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.

Scot McKnight said it well in an interview with Christianity Today when he noted that «Rob is tapping into what I think is the biggest issue facing evangelicalism today, and this fury shows that it just might be that big of an issue.»

Howard and Streck present a picture of C — Pop splintered into factions yet fundamentally united by its roots in American evangelicalism and commercial popular music.

In the late 19th century, under the deforming impact of dispensational pessimism and liberal optimism, the broad river of classical evangelicalism divided into a delta, with shallower streams emphasizing — ecumenism and social renewal on the left and confessional orthodoxy and evangelism on the right.

Conflating Biblical authority, inspiration, and inerrancy, they have turned «inerrancy» into evangelicalism's dogmatic bench mark.12 «I But to view «inerrancy» as the ground for judging evangelicalism is to reverse Biblical priorities.

Now in part two we look into some of current attitudes that exist in the world outside of dispensational evangelicalism.

«2 The diversity which Henry, as one of modern evangelicalism's founders, laments has been noted more positively by Richard Quebedeaux in his book The Young Evangelicals - Revolution in Orthodoxy.3 In this book Quebedeaux offers a typology for the conservative wing of the Protestant church, differentiating Separatist Fundamentalism (Bob Jones University, Carl McIntire) from Open Fundamentalism (Biola College, Hal Lindsey), Establishment Evangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic cevangelicalism's founders, laments has been noted more positively by Richard Quebedeaux in his book The Young Evangelicals - Revolution in Orthodoxy.3 In this book Quebedeaux offers a typology for the conservative wing of the Protestant church, differentiating Separatist Fundamentalism (Bob Jones University, Carl McIntire) from Open Fundamentalism (Biola College, Hal Lindsey), Establishment Evangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic cEvangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic cEvangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic constituencies.

James Barr the Scottish theologian used to say that Evangelicalism was a great doorway into the Christian faith but not a healthy final resting place.

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.

She thinks that for Korean Americans to be the progressive force in evangelicalism that they have the potential to be, they must not simply step outside their comfort zone into heterogeneous churches but must identify (and worship) with other nonwhites, especially with African Americans.

Nineteenth - century Protestantism tended to bifurcate into liberal, social - Gospel progressivism, such as Unitarianism, and the emotional, «backwater,» Calvinistic Evangelicalism of the South and the rural countryside, with its implacably distant and masculine God as Judge.

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

We're most tempted to divorce — or as one apparently former evangelical put it, to «resign from evangelicalism» — when we believe that our particular political concerns are so woven into the fabric of the gospel they can not be separated from it.

A heyschast shift in evangelicalism, into the depths of spiritual silence instead of out into imagined political glory, would be less a retreat back into Fundamentalism than a maturation of the movement in an hour of exceptional need.

No wonder many formerly mainline laypersons migrated into forms of evangelicalism willing to simplify traditional teachings and at the same time promote them by means seemingly consonant with a market - oriented secular world.

Knowingly or unknowingly, modern evangelicalism has not fully subscribed to the death of the law — leaving an inevitable punitive effect for leaders and lay people alike who fall into sin.

But we can give a ballpark generic - package, lump - into - one - ball idea: evangelicalism affirms the necessity of personal faith in Jesus as Lord and Savior; it affirms the primacy of Scripture in forming beliefs and convictions; it affirms the centrality of Jesus» life, death, burial, resurrection and rule.

The growing difference within evangelicalism regarding contextualization is described helpfully by David Wells in his essay: «In the one understanding of contextualization, the revelatory trajectory moves only from authoritative Word into contemporary culture; in the other, the trajectory moves both from text to context and from context to text...» Increasingly, evangelicals are opting for the second of these models - an «interactionist» approach, to use William Dymess» terminology.

My own experience, like many of those who grew up in evangelicalism, was marked by conversions and reconversions and re-reconversions, between which I wandered aimlessly until finding my way into sin and then out again through walking down for the altar call.

In certain wings of evangelicalism, there is a perennial concern — sometimes outright paranoia — that the liberalism J. Gresham Machen proclaimed to be antithetical to Christianity will creep back into the fold under a different guise.

We all know a secular person or three who converted, a Jew for Jesus, a Catholic who switched, a mainstream Protestant's child who was Campus Crusaded and is born again, but there seems to have been no move of a cohort, no mass migration into evangelicalism and conservative Protestantism.

(Might the move of many Hispanics into Pentecostalism, fundamentalism and sometimes evangelicalism represent that rare thing in American religion, the move of a cohort into a new camp?

Balmer's ambivalence about evangelicalism and his deep sympathy for those in its orbit who did not fully fit into it was evident in the next room, about a holiness camp meeting in St. Petersburg, Florida.

In the late 1970s and early 1980s there was a swell of Christian musicians from within evangelicalism who ventured into various forms of Rock, including Heavy Metal.

«For some it is further evidence of the narrow - minded, culturally - and racially - myopic nature of US evangelicalism, sliding into irrelevancy,» he wrote.

His five - point agenda for post-fundamentalist evangelicalism included: (1) clarification of the philosophical implications of biblical theism, (2) Christian engagement with the pressing social issues of the day as well as concern for individual salvation, (3) refusal to divide over secondary matters such as the details of biblical prophecy, (4) openness to the possibility of a biblically faithful ecumenicity, and (5) the development of a truly biblical theology that took into consideration the whole sweep of salvation history.