The chapter entitled «Waging Identity Wars» forced me to confront some of the reasons why I can be cruel and dismissive
toward conservative evangelicals (``... when we're suffering an identity crisis, we take cheap shots at other groups in order to feel better about ourselves») and how to move forward (``... we must affirm who we really are as the people of God before we can begin to interact with each other as the people of God.»)
Not exact matches
For
conservative evangelicals, the transfiguration has apologetic weight since it points
toward the deity of Christ.
In the case of the Emergent movement, I wonder if some of the additional cognitive dissonance comes from it moving away from Young Leaders, which (in my understanding) was primarily a group that was
evangelical and relatively
conservative theologically, and moving
toward progressive Emergentism.
A few courageous, high profile
evangelical pastors will publicly assume a more loving and welcoming posture
toward the gay community, drawing the wrath of
conservatives but providing a glimmer of hope to gay Christians who long for the chance to worship alongside their brothers and sisters in Christ without fear.
Recently,
conservatives like Jerry Falwell have recovered the impulse
toward «reformation of manners» that motivated 19th century
evangelicals.
In
conservative evangelical circles, whether in the Anglican Communion or in churches of a «reformed» type, the recovery of this normative worship in eucharistic observance has not always been achieved, although there are many signs which point
toward a growing awareness of its importance and centrality.
On the other hand leaders of the Bible school movement have been developing a theory of liberal arts education with the Bible at its center, and through an accrediting association have moved
toward standardization and steady improvement of a program which seeks to synthesize
conservative evangelical Christianity with a valid educational ideal.