Sentences with phrase «from evangelicalism»

In «Evangelicals and the Great Tradition» (Aug / Sept 2007), George discusses Beckwith's return to the Catholic faith of his childhood from evangelicalism.

As Scot McKnight points out, some conversions from evangelicalism to Rome may not simply be the result of a failure to instil theology.

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.

The Very Reverend Michael Sadgrove has moved away from the evangelicalism he once embraced.

But there is an irony here: Reading on, I found that this very love of dogma eventually led Newman away from the evangelicalism with which I then identified, first to Tractarianism and then to Rome.

I am speaking in gross generalizations here, but in my experience, going from evangelicalism to the mainline can feel a bit like jumping from one extreme to the other:

while separating from evangelicalism culturally or politically.

Here is something that is well written about Peter as the Rock... Dave Armstrong — a convert to Catholicism from Evangelicalism wrote the following....

Not exact matches

While any fair - minded high - church reader of Ross's work should be able to finish this book with a greater understanding of evangelical liturgical practices, I am not sure that he will come away from this book feeling more sympathetic to low - church evangelicalism.

The departure of Union University from the CCCU highlights a problem at the heart of American evangelicalism.

I have come to agree with those who would argue that evangelicalism is, to borrow a phrase from the British analytical tradition of philosophy, an «essentially contested concept.»

And, again, this form of evangelicalism so differs from the others that the Germans have had to invent a new word, Evangelikal, to describe the growing evangelical self consciousness in Europe after the Lausanne Congress on Evangelization that represented the neo-evangelical coalition.

These three basic paradigms of evangelicalism derive then from the period of the Reformation centered in the sixteenth century, the «awakenings» of the eighteenth century, and the fundamentalist / modernist controversies of the last hundred years or so.

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»).

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.

That's when I realize I have nothing to say and little to learn from somebody who thinks of evangelicalism as a church you can join, a megadenomination that comes in different flavors.

In fact, I would argue that church - as - performance is just one more thing driving us away from the church, and evangelicalism in particular.

Check out Prophetic Lament: A Call for Justice in Troubled Times or The Next Evangelicalism: Freeing the Church from Western Cultural Captivity)

For a more scholarly look at the tern «evangelical,» check out this interesting piece from the Centre for Research on Candadian Evangelicalism, shared by Scot McKnight on his Jesus Creed blog.

These sorts of tactics get a lot of press, but behind them is a deeper problem — a problem that gets close to the heart of evangelicalism itself and hampers any true dialogue... It has to do with what evangelicals expect from the Bible.»

In only 16 nations, total Christian growth outpaced the growth of evangelicalism from 2000 to 2010.

On the evidence from these pages, contemporary evangelicalism fails miserably.

Yet Falwell's support is hardly isolated, and I suspect if Trump is the nominee, he will continue to find even more of it from the Religious Right (which I designate as a subset of a broader and more diverse evangelicalism).

The first comes from Frank Viola, who argues that there are now four major streams within evangelicalism, particularly among Christians in their 20s, 30s, and 40s:

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

Unfortunately, all this, commendable as it is, is still a far cry from Wesley's own evangelicalism.

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.

To «go soft» on hyper - fundamentalism on one hand or evangelicalism on the other is to remove from prospective converts the reasons to join this brand of fundamentalist movement.

There is much to love about evangelicalism, but lately I've been receiving a lot of messages from disenfranchised evangelicals who, after a break from church, are looking to return.

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.

Evangelicalism was, at its heart, a movement, influenced not only by a strong emphasis on the authority of Scripture but also by a lively, impassioned, and deeply personal spirituality — an eclectic, ecumenical mix of elements from Pietism, Presbyterianism, Puritanism, and Pentecostalism.

I sense from the rest of the interview that Graham is concerned about evangelicalism's preoccupation with power and politics, which is indeed driving a lot of young people away and muddying the gospel message.

Will evangelicalism ever break away from its association with politics?

For many, the path that led from the historic patterns of Protestant pietism to ecumenically engaged, socially involved and intellectually critical evangelicalism, and away from constrictive fundamentalism, forked at Rauschenbusch.

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.

So much of modern Evangelicalism is so far from the teachings of Jesus it is a totally different religion.

Judging from the agenda then apparent in the minds of young evangelicals and charismatics, I viewed the completed shape of the awakening as including new levels of theological and spiritual depth, a reinvigoration of the ecumenical impulse, and a return to the balance of nurture, evangelism and social transformation present in the original evangelicalism of the 18th and 19th centuries.

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».

For some, immediacy is the defining characteristic of Evangelicalism, and any Protestant who gives too central a place to liturgy and sacraments is driven from the camp.

While such historical ignorance is inexcusable (if not uncommon among Americans), it has had the salutatory effect of keeping evangelicalism free, by and large, from the taint of anti-Semitism.

Because a phrase like «totalitarian evangelicalism» has a frightening ring to it, I will distinguish it from those «goods» and «partial goods» — which have some justification in the facts of life and human nature — by explaining what I do not mean by it.

However, a comparison sample of students drawn from a secular university showed that, although evangelicalism was much rarer, evangelical students were able to maintain their convictions in this setting as well.

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.

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.

From the preponderance of Christian - generated headlines and sound bites, we can pretty much guess what non-Christians think about Christians» views of a variety of political issues only based on a slim portion of evangelicalism's reactions in the media.

Over the last several decades, the SBC's public profile has increased significantly due to the actions of its leaders and as a result of the media scrutiny that has come from solidly positioning itself on the conservative wing of American evangelicalism.

Thus, in representatives from the moderate, radical, reformist, and conservative camps within evangelicalism, we find a similar dichotomizing of love and justice.

Barr, an Englishman, far removed from American evangelicalism both geographically and theologically, illustrates his contention by discussing the perennial issues of Calvinism / Arminianism, Millennialism, and Pentecostalism have centered my thinking in this book on some of the more immediate theological controversies that are causing ferment in the evangelical world.

«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.

From Enns: «As a biblical scholar who deals with the messy parts of the Bible (i.e., the Old Testament), I came away with one recurring impression, a confirmation of my experience in these matters: mainstream American evangelicalism, as codified in the Chicago Statement on Biblical Inerrancy, doesn't really know what to do with the Bible as a historical text.»