At the conclusion of that meeting we released an A Declaration
of Evangelical Response.
Also, in my last post, I shared an article on «President Obama, Same - Sex Marriage, and the Future
of Evangelical Response.»
I. Background of the Dialogue between Process Thinkers and Evangelicals The publication of Pinnock's Theological Crossfire (1990) signaled a significant change in the tenor
of evangelical responses to process thought.
The publication of Pinnock's Theological Crossfire (1990) signaled a significant change in the tenor
of evangelical responses to process thought.
Not exact matches
Pence, an
evangelical Christian who had planned to highlight the plight
of Christian minorities during his trip, will not meet with Palestinian Christians or with officials from the Coptic Christian church, who declined a meeting in
response to the U.S. move.
In these
responses of Orthodox and
evangelical participants are contained the clues to the future patterns
of ecumenism.
Richard Neuhaus addressed this concern in 2005 in
response to NAE's then newly released public policy broadcast, «For the Health
of the Nation: An
Evangelical Call to Civic Responsibility.»
In
response, H. George Anderson, presiding bishop
of the
Evangelical Lutheran Church in America, wrote a public letter to President Clinton.
Even the
evangelical New Bible Dictionary has to admit that Yahweh does not give a moral justification for his actions against job.9 Yahweh's answer out
of the whirlwind is essentially an expression
of raw cosmic power, not a compassionate
response to Job's legitimate concerns.
The same goes for Texas Governor Rick Perry, who earlier this month led «The
Response,» a prayer and fasting event at a Houston football stadium that had the look and feel
of an
evangelical revival.
IMO, what makes this particular situation so brilliant for examination is that there is destruction in both forks
of the emergent movement, which was itself a
response to destructiveness inside the
Evangelical community.
: An LGBTQ - Affirming, Divine Violence - Denying, Christian Universalist's
Responses to Some
of Evangelical Christianity's Most Pressing Concerns
Will the
response of the English bishops to the dubious arrangement in Soho be less courageous than that
of our
Evangelical brethren?
I titled this post «An
Evangelical's
Response to Homosexuality» because I get really tired
of theologians and church leaders speaking at conferences on the topic
of «The
Evangelical Response to Homosexuality.»
The
response to World Vision revealed some major fault lines in the Church, and many
of us who grew up
evangelical interpreted all the gleeful «farewelling» from
evangelical leaders as our final kick out the door.
Gregory Boyd targets an
evangelical audience with a book based on a series
of sermons he preached in 2004 on «The Cross and the Sword» in
response to America's invasion
of Iraq.
As I examine the
evangelical landscape I see three different paths
of response emerging which we need to consider.
But contemporary
evangelicals also seem to be a house divided on other theological issues they address - consider their discussion on the role
of women, their definitions
of social ethics, and their
responses to homosexuality.
Evangelicals, all claiming a common Biblical norm, are reaching contradictory theological formulations on many
of the major issues they address — the nature
of Biblical inspiration, the place
of women in the church and family, the church's role in social ethics, and most recently the Christian's
response to homosexuality.
This peek into her courageous venture into a year
of «biblical womanhood» ought to be required reading for all thoughtful
evangelicals - male or female - whose
response to Scripture is usually an unqualified nod
of approval.»
German
Evangelical Alliance secretary general Hartmut Steeb says that evangelism is an essential part
of the
response to refugees.
Here we raise the question
of the precise relationship
of evangelicalism and fundamentalism as historical phenomena, I do not mean here to give any credence to what I predict will be the common
evangelical response to Barr — that he fails to distinguish appropriately a modern enlightened evangelicalism from a more benighted fundamentalism.
The conservative turn in politics over the last decade is a long - delayed
response, now led in significant part by
evangelicals, the heirs
of the fundamentalists who went into cultural exile almost a century ago.
In «Will White People Ever Acknowledge Systemic Injustice» Pastor Leonce Crump provides some valuable insight that should guide the
response of white
evangelicals.
The ADF are known for starting the «Day
of Truth» — an
evangelical christian
response to the LGBT community's «Day
of SIlence».
In recent years some
of these Calvinist thinkers have achieved the status
of being something like the theological brain trust
of American evangelicalism, but that development is now in the process
of being critically reexamined in the light
of responses to «
Evangelicals and Catholics Together.»
World gatherings
of the
Evangelicals, such as the Berlin Congress on Evangelism in 1966, the Wheaton Congress on World Christian Mission, also in 1966, and the Lausanne International Congress on World Evangelism
of 1971, were seen by Winter and others as a
response to the absorption
of missionary concerns into the World Council
of Churches.1
While the
Evangelicals» concern for the social problems
of their day was mainly practical and philanthropic, trying to effect change through Acts
of Parliament and by giving relief to those in need, the
response of the Church
of England's High Church party, known as the Tractarians or Oxford Movement, was more theological.
In
response, I would recommend a liturgical approach to evangelism, one that is based on the
evangelical practices
of the church in the third century.
CNN: In
responses to Colorado Springs fire, a distinctly
evangelical tone When it's not in the news for historic wildfires that have devoured hundreds
of homes on its outskirts, Colorado Springs, Colorado, is nationally known as the home
of the Air Force Academy and as the unofficial capital
of evangelical Christianity.
About 38 percent
of responses fall into the association category, including Turkish Christians seeking ties with the Greek Orthodox Church, Indian Christians attempting to build alliances with Hindu and Muslim leaders, and Sri Lankan
evangelicals collaborating with other faiths to provide social services.
«Outrage and panic are not the
responses of those confident in the promises
of a reigning Christ Jesus,» read a joint statement organized by the Ethics and Religious Liberty Commission (ERLC) and signed by more than 100
evangelical leaders, including David Platt, J. I. Packer, Richard Mouw, Jim Daly, Al Mohler, and Ron Sider.
Though they did eventually get on board (in 2007, they noted «profound changes occurring in the
evangelical community» on the issue), the tension underscored on a conflicted
response that is still going on in some camps
of evangelicals a decade later.
Jim Ball, «The Use
of Ecology in the
Evangelical Protestant
Response to the Ecological Crisis,» Perspectives on Science and Christian Faith 50, no. 1 (1998).
In
response, many faithful Episcopalians have jumped ship to become Catholics, Eastern Orthodox, or
Evangelicals, or formed breakaway churches within the Anglican communion, sometimes under the authority
of bishops in Africa and other places where traditional Christian moral beliefs remain intact.
Best
Response: Micah Odor with «The Importance
of Being «
Evangelical»» «Here's the thing.
Evangelicals may want to check out the fantastic organization G.R.A.C.E. (Godly
Response to Abuse in the Christian Environment) and Catholics, S.N.A.P. (Survivors Network
of Those Abused By Priests).
Response to Day
of Silence shows
evangelicals don't agree on when to be silent and when (or what) to speak.
Reading these essays and the give - and - take that occurs in them will enrich anyone seeking to better understand both the differences between process thought and the Open expression
of evangelical theology and the potential for significant development in theological
responses to the contemporary religious and intellectual context.
In spite
of the common understanding that process theists limit God to persuasive action and
evangelicals affirm that God acts coercively both sides agree that God ordinarily works in human experience through mutual interaction, or persuasion (Hasker, «
Response» 41).
The personal nature
of the
evangelical programs, with their emphasis on offering help to viewers, appears to be especially effective in attracting this personal
response from viewers.
While recognizing the validity
of this concern, Williams» criticism in
response was directed at the problems inherent in the methods being used by the
evangelicals in addressing the problems television posed.
James Engel
of Wheaton Graduate School
of Communication surveyed a sample
of viewers
of the religious station WCFC - Channel 38 in Chicago who had called the station in
response to the invitation given on the station to «accept Christ,» a term used in
evangelical circles as equivalent to religious conversion.
I wish to make two points about the «Marian problem» in
response to Timothy George's excellent article «
Evangelicals and the Mother
of God.»
This paper rests on foundations laid in four earlier Cornwall Alliance documents: The Cornwall Declaration on Environmental Stewardship (2000), A Call to Truth, Prudence, and Protection
of the Poor: An
Evangelical Response to Global Warming (2006); The Cornwall Stewardship Agenda (2008); and A Renewed Call to Truth, Prudence, and Protection
of the Poor: An
Evangelical Examination
of the Theology, Science, and Economics
of Global Warming (2010), all available at www.CornwallAlliance.org.