Sentences with phrase «evangelicalism make»

The question really is: how can I as a member of the Wheaton community and conservative evangelicalism make a break with the fathers of neoevangelicalism (i.e., Carl F. H. Henry) and advocate a method contrary to the authority they exercise over the evangelical subculture of which I am a part?

If the traits he picks out from American evangelicalism make it a manifestation of fascism, then the entire classical tradition of Christianity is fascist, too.

During a Q&A time, one of these students — Aurelia Pratt, (second from the right)-- confessed that sometimes all the anti-woman rhetoric in evangelicalism makes her angry.

Not exact matches

As David Gibson said in a classic essay, Assumed Evangelicalism: Some Reflections en route to Denying the Gospel, movements begin by proclaiming the gospel, pass through a phase of assuming it but not making it central, and end by rejecting and denying it.

It was evangelicalism that taught me to value the Bible, to give and receive testimony, to totally slay the motions for «Father Abraham,» to make deviled eggs.

But it highlights a point I have made before: that the relationship between American Evangelicalism, especially its leadership, and the Reformation, which is being commemorated this year, is a complicated one.

I have made no secret of my disagreement with the historical and theological reasoning Mark Noll employed to lump together dispensationalists, holiness churches, and Pentecostals in his indictment of evangelicalism's anti-intellectual impulse.

My first major step away from American Evangelicalism (made up word?)

So, while it may be problematic to make too much of the distinction between Scripture and Christ, I think that evangelicalism will benefit from a reminder that our faith centers around the living person of Jesus Christ — the World Made Flesh — not on the sacred texts that point to him.

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.

The clearest association I make, of course, is with the gender equality discussion within evangelicalism — not only because it's an issue near to my heart, but also because we are dealing with many of the same biblical texts.

Expect controversy over his minimizing of ties between Evangelicalism and the American Revolution and similar connections being made by many in our time.

In this work we were guided by two senior theologians, Dr. J. I. Packer, an irenic champion of unitive evangelicalism, and Cardinal Avery Dulles, S.J., the first U.S. - born theologian to be made a Catholic cardinal without having served as a bishop.

They effectively «made evangelicalism a major force on both sides of the Atlantic,» says Hatch.

The longing for a tradition that will make sense out of our evangelical tower of Babel, the recoil from self - serving exegesis, and the dissatisfaction with the miserable and stultifying parochialism of much evangelicalism are entirely understandable.

A second clarification to be made is that «totalitarian evangelicalism» is neither healthy nor efficient.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

Piper makes it clear that he's just addressing members of the Reformed movement, although the substance of his talk applies to white evangelicalism at large.

Although the subject matter of inspiration has been judged as of crucial importance, creative theological formulations have been made difficult within American evangelicalism for at least two reasons.

To make «inerrancy» the watershed of evangelicalism is to reverse the order of priority of authority, inspiration, and inerrancy.

Turner shares a widespread skepticism about whether the evangelical thinkers will make much of an impact on the large and multifarious worlds of evangelicalism, but of this he is more certain: «That [they have] made, and will continue to make, a substantial mark on American academic life seems indisputable, especially in history, philosophy, and, more recently, sociology.

Balmer makes a great many stops in his tour of American evangelicalism.

But it makes more sense to date the emergence of modern evangelicalism to an act of hymn composition by Charles Wesley.

The heroes of modern - day evangelicalism, from scholars like N.T. Wright to pastors like Rob Bell, are passionately and unapologetically contextual textualists, working diligently with a host of ancient literary and archaeological sources to make sense of biblical texts as they would have been understood in their day.

Billy Graham was making evangelism and evangelicalism visible.

In short, he makes two charges in the piece Rachel linked to: (1) The so - called «neo-Reformed» disagree with Mike Horton on the village green of evangelicalism and require Reformed confessions and credentials to «enter the green»; (2) The «neo-Reformed» are «mean and graceless.»

The breadth of his list serves as a reminder of the wide reach of American evangelicalism, from the institutional leaders in the Southern Baptist Convention to the prosperity gospel preachers made famous through Christian TV programming.

Although understandable, «the longing for a tradition that will make sense out of our evangelical tower of Babel, the recoil from self serving exegesis, and the dissatisfaction with the miserable and stultifying parochialism of much evangelicalism» should not cause us to opt for an authoritative creed (and an authoritative church resting behind the creed).

I'm counting on my friend Roger to bring his historical and theological insight to the conversation, which means I'll be sharing a bit more from a personal perspective, incorporating my own story with some of your stories to make some general observations about what I think is happening in evangelicalism and why some of it makes me excited and some of it causes concern.

Evangelicals have borrowed tools for heuristic purposes and made the beginnings of a theological synthesis from storehouses other than the ones used by scholastic evangelicalism — Baconianism, Ramism, Scottish common sense realism.

The broader understanding of evangelicalism will enable evangelicals to recognize that there are commonalties making dialogue possible.