It was a classic
example of evangelicalism's continued obsession with homosexuality, an obsession I believe has done irreparable damage to the relationship between the Church and the gay community.
Once raised to the status of a social trend, obvious
examples of evangelicalism's existence and influence were frequently featured as news items, thus reinforcing the public perception and lowering the barriers of skepticism which usually accompany new movements.
Not exact matches
This form
of evangelicalism is so distinct from classical Protestantism that the Germans, for
example, would not describe it as evangelisch but would speak
of Pietismus or the Christianity
of the Erweckungsbewegung (the «awakening movement»).
One or two
of the names
of Pietists whom he considers influential on
evangelicalism may be familiar: Heinrich Melchior Muhlenberg and Theodorus Jacobus Frelinghuysen, for
example.
, but she's still leading by
example — providing a template for other leaders who want to repent
of the ways
evangelicalism has been used to reinforce existing power structures and systems
of inequality.
These are large and ambitious forms
of construction and there are many lesser
examples of it in and out
of evangelicalism.
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.
Virginia Mollenkott, for
example, in her article «
Evangelicalism: A Feminist Perspective,» defines herself as a feminist, one willing «to implement the political, economic, and social equality
of the sexes.»
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.
Let me give an
example of» how this more complex analysis might work with respect to one historical case with which I am most familiar, the history
of fundamentalism and post-fundamentalist
evangelicalism in twentieth - century America.
In comparison to
Evangelicalism, Roman Catholicism, for
example, has a clear ecclesiastical identity and a long tradition
of social teaching, both
of which have helped to foster serious intellectual engagement on many
of the ethical issues
of the present day.