Sentences with phrase «evangelicalism today»

I was left wondering, however, about the corporeality of ecumenism in evangelicalism today.

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.»

Not exact matches

Today, stereotyping evangelicalism as a whole only fortifies the influence of the political right on a movement that has a much more varied history.»

Today's successful Evangelicalism, putatively the stronghold of orthodoxies, often finds its congregants lured by «health and wealth» or «signs and wonders» gospels which, in Butler's terms, manipulate the supernatural in hardly conventional forms.

Second, they can join the evangelicalism stampede, providing heart - warming and entertaining experiences, which will provide very little connection to serious thinkers today, and gives scant attention, except for a few voices like Sojourners, to the truly catastrophic issues in the Social and the Cultural areas described above.

Hence Mark Silk can write of the rise of the «new evangelicalism» in the 1940s, the era of Billy Graham and Christianity Today and of meaner movements, militant and intolerant fundamentalisms.

In fact, it can be argued (and I will, in what follows below) that the present divergences in social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics today.

Carl Henry, in an editorial in Christianity Today, has expressed succinctly and forcefully the dichotomous view of much of evangelicalism:

But perhaps as representative a procedure as any is to use as paradigms of current evangelical diversity four of evangelicalism's leading periodicals — Moody Monthly, Christianity Today, The Reformed Journal, and Sojourners These journals have been selected for they reflect not only a breadth of current evangelical thought, but a range of the traditions undergirding contemporary evangelicalism as well.

In a poll taken by Christianity Today in 1957, for example, among members of the Protestant clergy who chose to call themselves conservative or fundamental, 48 % affirmed that belief in Scripture's inspiration also demanded a commitment to its inerrancy, while 52 % said they were either unsure of the doctrine of inerrancy or rejected it outright.1 Discussion within evangelicalism concerning the inspiration of Scripture has usually focused on this point: whether or not Scripture is inerrant.

Beegle's first book, The Inspiration of Scripture, proved to be the most controversial book within evangelicalism in the early sixties.25 Published in 1963, it was given ten pages of review in Christianity Today by editor Carl Henry and contributing editor Frank Gaebelein.

«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.

We've already discussed how this mass defunding reveals a pervasive problem within evangelicalism of singling out and stigmatizing gay and lesbian people, but today I want to address a common refrain I've been hearing from people who have chosen to cut off funding to their sponsored children:

These are books that have shaped evangelicalism as we see it today — not an evangelicalism we wish and hope for.

Finally, there was Harold O. J. Brown, commenting in Christianity Today:» [Francis] Shaeffer asks whether Evangelicalism can tolerate in its fellowship those who are unwilling to condemn abortion on demand; [likewise] the inerrancy group is asking whether it can tolerate within its leadership those who will not affirm inerrancy» («Assessing the Church of the 1970s: A Decade of Flux?

One of the dangers today is «bland evangelicalism.»

Today evangelicalism continues to feel the effects of women's leadership.

Even Billy Graham has been quoted as saying, «Evangelicalism is a great mosaic God is building, but if you asked me to, I'd have a hard time giving you a definition of what it is today.

«Why is sexuality and not a whole host of other issues today's litmus test within evangelicalism?»

He concluded: «I heard the gospel at various discrete moments in my travels... That the evangelical gospel can still be heard at all above the din of what passes for evangelicalism in America today is miracle enough perhaps, to capture the attention of even the most jaded observers.

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.

Establishment evangelicalism was reinforced by the Billy Graham Center's location at Wheaton College, by Christianity Today's removal from Washington, D.C., to Chicago suburbs where evangelical independency has deep roots, and by formation of the International Council on Biblical Inerrancy.