On February 15, 2017 Scot McKnight posted some reflections under the title “The Soul of Evangelicalism: What Will Become of Us?” As with a lot of things that are posted on the Internet I didn’t have time to comment on it at the time.
I’m one of those people that owes a debt of gratitude to evangelical Christianity. It was through evangelical Christians — primarily holiness and pentecostal and charismatic Christians — that I heard the Gospel of Christ and was nurtured in the faith. To be honest, I don’t really understand how Christianity can be anything other than “evangelical.” The word evangelical comes from the Greek word εὐαγγέλιον (euaggelion) which means “good news” and is generally translated “Gospel.” Christianity has good news to share about Christ. The desire to spread that message — with the notion that it is good news for everyone — is the evangelical impulse.
In that respect, I agree with this guy, “evangelical” is a good word: (more…)
Molly Worthen: “There’s a problem with the hyper-individualization of Millennial religion. The advantage of an institution is that it forces you into conversation with people you might not agree with. It forces you to grapple with a tradition that includes hard ideas. It forces you to have, for at least part of your life, a respect for authority that inculcates the sense that you have something to learn, that you’re not reinventing the wheel, but that millennia have come before you. The structure of institutions, for all their evils, facilitates that. And we may be losing that.” Quoted by Conor Friedersdorf here: The Case Against Mix-and-Match Spirituality. (more…)
Here is a nice quote from Scot McKnight’s book A Community Called Atonement. This appears on page 69, at the end of Chapter 9 on the Crucifixion theme in the New Testament account of atonement. I changed the formatting so that the first part appears as a list.
I suggest that we see the achievement of the cross in three expressions:
- Jesus dies “with us” — entering into our evil and our sin and our suffering to subvert it and create a new way;
- Jesus dies “instead of us” — he enters into our sin, our wrath, our death; and
- Jesus dies “for us” — his death forgives our sin, “declares us right,” absorbs the wrath of God against us, and creates a new life where there once was only death.
Not only is this death saving, this same death becomes the paradigm for an entirely new existence that is shaped, as Luther said of theology and life, by the cross. A life shaped by the cross is a life bent on dying daily to self in order to love God, self, others, and the world. And a life shaped by the cross sees in the cross God becoming the victim, identifying with the victim, suffering injustice, and shaping a cruciform pattern of life for all who follow Jesus. The cross reshapes all of life.
In the second part of his ongoing review of Austin Fischer’s Young, Restless, No Longer Reformed: Black Holes, Love, and a Journey In and Out of Calvinism John Frye tells this story:
Some years ago the senior pastor of a large Assembly of God Church told me this story. He met with the denominational leaders of the Christian Reformed Church to discuss church growth in West Michigan. The Assembly’s pastor thanked the Reformed leaders for filling his church and many other Assemblies churches. The Reformed leaders were a little taken back, asking, “How did we do that?” The pastor said, “By preaching your view of God so faithfully. Thank you. People from your churches flock to ours to escape a wrathful, unpleasable God and they find in our churches a God who so ravishingly loves them that he chases them down with passionate desire.” We can argue Pelagianism, Arminianism, semi-Pelagianism, Open theism, and Calvinism ad infinitum. Yet, people, ordinary people, just want to know “What kind of God is at the center of the universe?” At the center of reality is there a meticulously determined decree or a “Lamb, looking as it if had been slain”?
The post is at Scot McKnight’s Jesus Creed blog here: Young Restless and No Longer Reformed (2) (John Frye). The first part of the review is here: Young, Restless and No Longer Reformed (by John Frye).
Read this passage in light of the missional nature of the church — a topic discussed in this video of Ed Stetzer, that I recently posted on this blog. Stetzer says, for example, that it’s not so much that the Church has a mission as that God’s mission has a Church.
The mission of God requires a people who are bearers of God’s light and presence in the world. As Christ came into the world to mediate God’s presence to the world, his followers — the disciples to whom this Sermon is addressed — are now to continue and extend that mission.
The church doesn’t exist for itself; it exists to serve the world. It is not ultimately about the church; it’s about the people God wants to bless through the church. When the church loses sight of this, it loses its heart. — Rob Bell, Velvet Elvis: Repainting the Christian Faith p. 165.
Jesus began the Sermon on the Mount with a series of shocking statements about who had the blessing of God. The blessings of God’s Kingdom were falling upon unlikely people. Jesus now continues with a series of sayings about his disciples and their role in the world. They are people who are sent on God’s mission to bring hope to the world. (more…)
Both Allan R. Bevere and Scot McKnight have posted Martin Luther King Jr.’s famous Letter from a Birmingham Jail on their blogs. It is always worth re-reading on the day that commemorates the life and work of Martin Luther King, Jr. His words were prophetic and speak loudly to the church of today — and its leadership.
In deep disappointment, I have wept over the laxity of the Church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the Church; I love her sacred walls. How could I do otherwise? I am in the rather unique position of being the son, the grandson, and the great grandson of preachers. Yes, I see the Church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and fear of being nonconformists.
There was a time when the Church was very powerful. It was during that period when the early Christians rejoiced when they were deemed worthy to suffer for what they believed. In those days the Church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. (more…)
Guest blog by William Birch, who used to blog at Classical Arminian, etc. now has a blog here: The Episcocrat. He says about himself: “…I came to faith in Christ in 1995, thereafter developing interests in theology and Church history. I hold two degrees: one in English and another in Biblical Studies. (I plan to begin a Masters degree program in the near future, degree focus as yet unknown.)”
Billy used to regularly blog on Arminius and Arminian theology. He did this beginning in 2007. He doesn’t do that anymore. He has moved on to other topics. (more…)