Molly Worthen – How to Escape From Roy Moore’s Evangelicalism

Molly Worthen

Molly Worthen (born 1981), is a historian of American religion and a liberal journalist. She is assistant professor of history at the University of North Carolina at Chapel Hill. She is the author of an exceptional book, which every evangelical should absolutely read: Apostles of Reason: The Crisis of Authority in American Evangelicalism. In this article, published by The New York Times, she reflects on the profound crisis on American evangelicalism, in the light of the current Roy Moore ethics scandal. Here are just a few excerpts.

* * *

…a new ritual has superseded Sunday worship and weeknight Bible studies: a profane devotional practice, with immense power to shape evangelicals’ beliefs. This “liturgy” is the nightly consumption of conservative cable news.

When I sought out conservative and progressive critics of white evangelical politics and asked them how to best understand it, this was their answer: pay attention to worship, both inside and outside of church, because the church is not doing its job. Humans thrive on ritual and collective acts of devotion. And the way we worship has political consequences. It shapes our response to evil and our reaction to people different from ourselves.

The philosopher James K. A. Smith, who teaches at Calvin College in Grand Rapids, Mich., has argued that our lives are shot through with unconscious acts of worship, whether we genuflect at the Apple Store or wake up whispering prayers for our child’s admission to the Ivy League. “We are, ultimately, liturgical animals because we are fundamentally desiring creatures,” he writes in his book “Desiring the Kingdom.” “We are what we love.”

When the Rev. Dr. Martin Luther King Jr. observed that 11 o’clock on a Sunday morning is the most segregated hour in America, he was acknowledging the special power that ritual and community have to stoke or weaken both love and hatred. There is no substitute for sharing the bread and wine — the climax of the Christian liturgy — with people unlike yourself, Ms. Schiess said. She called for fighting false idols with right worship: “Fox News forms a fear, a caricature of other people; if communion were done in churches with diverse populations, it would counteract that fear.”

f you’re wondering what the future of not-so-organized religion looks like, look to the community that has grown up around “The Liturgists,” a podcast hosted by Michael Gungor, a musician, and Mike McHargue, a science writer (both are former evangelicals).
When they began the podcast in 2014, “we started it out of a sense of existential loneliness,” Mr. Gungor told me. They broadcast liturgical music, meditations and interviews with theologians and activists. The podcast has nurtured a community with a life of its own. Listeners find one another through social media, and the co-hosts travel the country to convene events where fans eat, drink and worship together — groups that often continue meeting after Mr. Gungor and Mr. McHargue leave town.
“As America deinstitutionalizes and moves away from religion, people — especially millennials — have lost something. Their community becomes primarily virtual, they’re seeing people through a screen and not flesh and blood, and there’s great data that this leads them to loneliness and depression,” Mr. McHargue said. “The core of every podcast is, ‘you’re not alone,’ and that draws people in, but we can’t stay there. We have to draw them into some kind of communal practice.”

All these people have one thing in common: the instinct that worship should be an act of humility, not hubris. It should be a discomfiting experience, not a doubling down on what’s easy and familiar. The battle for the soul of evangelicalism, the struggle to disentangle it from white supremacy, from misogyny — and from the instinct to defend politicians like Roy Moore — demands sound arguments grounded in evidence. But the effort must also advance at the precognitive level, in the habits and relationships of worshiping communities. Fellowship has the power to refashion angry gut feelings and instead form meek hearts and bounden duty.

(Read HERE the entire article.)

 

 

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Kirsteen Kim – Unlocking Theological Resource Sharing Between North and South


Kirsteen Kim is Professor of Theology and World Christianity in the School of Intercultural Studies, Fuller Theological Seminary, USA

Kirsteen Kim deals in this Lausanne article with what I consider to be one of the tragedies of present day evangelicalism: the Western financial and institutional domination of evangelicalism, in the context of a growing evangelical and Pentecostal/charismatic dynamic moving rapidly East and South.
The author suggests a number of well meaning possible solutions for ‘unlocking resource sharing’ in this context. However, I am afraid that, like in the Lausanne movement itself, unless something radical and prophetic happens, the ‘golden rule’ (meaning, ‘who has the gold, makes the rules’ ) will continue to dominate the North-South dynamic. And, for the moment, this dynamic seems to be governed more by the capitalist free market mechanism than by the principles of the Kingdom of God).
From this point of view, I am more hopeful in what secular institutions are trying to do (like the current European Union discussion that access should be TOTALLY FREE for ALL scholarly journals), than in the willingness of Christians to think and act outside of the capitalist box.
I am very curious what others think about this.

Here are a few excerpts from the article.

* * *

key dilemma faced by theological educators is that, whereas most students are in the South, many of the resources are in the North.

  • Although, throughout the North, the overwhelming majority of church leaders have theological education, sometimes to doctoral level, overall enrolment in theological education is declining, including in evangelical schools.
  • In the South, many churches are led by people without the benefit of theological education and without access to it. However, although concrete data on theological education in the South is lacking, regional theological associations report rapid growth. Moreover, some faculty at institutions in the South now have higher levels of faculty qualifications to enable them to offer doctoral degrees.

Despite the shifting picture, the absolute majority of teaching staff, scholarship funds, theological libraries and publications are still located in the North. Furthermore, the decline of theological education in the North, together with the ongoing effects of the 2008 financial crisis, has restricted the already-limited funds available from the North for theological education in the South.

Despite the financial constraints, there is much that can be done to address the current imbalance in theological education between North and South. I shall give some practical examples and suggestions of resource sharing below. However, in order for this to happen, we need the kind of theological education that encourages such sharing.

One of the reasons for the inadequate resource sharing is that theological education—both in the North and the South—is dominated by models developed to serve the institutional church of a largely homogenous community in a particular locality.

Along with the development of missional church, we need missional theological education. Becoming missional is not just a matter of adding in optional courses in ‘missiology’ or ‘global Christianity’; it requires a paradigm shift in the way the entire theological curriculum is taught. This change is happening:

  • Biblical studies is recognizing the cultural and regional diversity of the early church.
  • Systematic theology is taking account of the systems of thought in Asia, Africa, and indigenous peoples.
  • Church history is becoming integrated with mission history, and recognizing the polycentric nature of Christian movements.
  • Practical theology is focusing not only on local but also on global questions and on their interconnectedness.

When we learn through our theological education to value the whole church—diverse, multicultural, global, and interdependent—we will realize the importance of resource sharing. The Lausanne Movement can be a catalyst to speed up change, which needs to take place in the accrediting agencies as well as the institutions for theological education.

(Read HERE the entire article, to find the solutions suggested by the author to this serious problem.)

 

 

 

Horia-Roman Patapievici – Religie și politică. Rolul și locul creștinului în viața politică

Centrul Areopagus din Timisoara celebreaza zilele acestea 20 de ani de existenta. Cu aceasta ocazie a fost organizat evenimentul special pe care il puteti urmari aici inregistrat.

Eveniment special, sâmbătă, 11 noiembrie 2017, ora 11, la sediul centrului Areopagus din Timișoara. Invitat de onoare: Horia-Roman Patapievici. Am discutat împreună despre religie și politică, cu accent pe rolul și locul creștinului în viața politică.

Scot McKnight – Bury The Word “Evangelical”


Scot McKnight, at the centre of the picture

[This ia stern warning from a leading evangelical. We better listen. And, I openly admit, I fully agree with Scot.]

It’s time to bury the word “evangelical.” It’s both past time to bury it but it’s also time yet again to bury it.

I have a strategy for doing so, but first this:

Kate Shellnutt, at CT, writes,

More than 80 years ago, the first president of Princeton Evangelical Fellowship aspired for the organization to allow students “to enjoy Christian fellowship one with another, to bear united witness to the faith of its members in the whole Bible as the inspired Word of God, and to encourage other students to take, with them, a definite stand for Christ on the campus.”

In 2017, the Ivy League student ministry remains fully committed to this purpose … just without calling themselves evangelical.

The long-running organization changed its name this year to become Princeton Christian Fellowship, citing baggage surrounding the evangelical label.

“There’s a growing recognition that the term evangelical is increasingly either confusing, or unknown, or misunderstood to students,” the organization’s director, Bill Boyce, told The Daily Princetonian.

It’s not an issue limited to the 8,000-student campus; a number of evangelicals across the country share his concerns, particularly after last year’s election linked evangelical identity with support for President Donald Trump in the public eye.

Which leads me beyond the obvious: one of the more openly affirming institutions of evangelicalism, CT, records the news that evangelical is an embattled term while CT presses forward with no desire to diminish the centrality of the term for itself. But this essay is not about CT.

It’s about that dreaded term “evangelical.”

It’s a case of only a few who like the term while many despise the term, all the while knowing there’s no other term to use.

The issue is politics; the presenting painful reality is Trump. The reality is 81% of evangelicals voted for Trump. The word “evangelical” now means Trump-voter. The word “evangelical” is spoiled.

Which means the problem is not nearly so large among self-confessed evangelicals. They admit to being evangelicals and voting for Trump and evidently see no dissonance. We don’t know how many of that 81% held their nose when they voted for Trump but this is certain: they weren’t voting for Hillary Clinton. Their evangelical convictions and their political convictions were inter-looped into voting for Trump and not Hillary (or a Democrat).Read More »

Dewi Hughes – A Tribute to a Great Man of God


Dewi Arwel Hughes

I just found out that my dear friend Dewi Arwel Hughes went to bee with the Lord. May he rest in peace with the saints!

I met Dewi for the first time in February 2007, at Limuru, in Kenya, in the context of the Lausanne Movement, as we were both called to serve in the Lausanne Theology Working Group, under the leadership of Dr. Christ Wright.


Ruth Padilla, Dewi Hughes, Chris Wright, John Baxter-Brown,
Members of the Lausanne Theology Working Group

Dewi presented there a paper on ecclesiology and ethnicity, which, as I was going to find out, was one of his lifelong passions. My friend was not a nationalist. Far from it. Nevertheless, he was fully dedicated to the preservation and flourishing of the Welsh language. In 2010, when we met for the last time on this side of eternity, he had with him a young Welsh woman that he was mentoring in this area. I remember how impressed I was by the quality of her presentation during the congress, and how proud was Dewi of her. His interest in the theological implications resulted also in his book Castrating Culture: A Christian Perspective on Ethnic Identity from the Margins, published by Paternoster, in 2001.Read More »

Ritualul și rolul său | irisologie

Source: Ritualul și rolul său | irisologie

Am citit cu interes acest text. In ce ma priveste, ca ‘high church Anglican’ sunt mai pozitiv fata de ritualul religios decit sunteti dvs. Observ ca traseele noastre religioase sunt opuse, si poate de aici vine diferenta: al dvs este de la ritualul religios catolic (fie el si unul nominal), la saracia simbolica cultului evangelic, in vreme ce a mea este de la aceasta din urma, la bogatia liturgica si sacramentala a crestinismului istoric. In ce ma priveste, teologia, si in special interactiunea cu teologia ortodoxa, este cea care a determinat in cea mai mare masura aceasta traiectorie.
Acestea fiind spuse, dati-mi voie sa fac citeva observatii.
1. Omul este o fiinta simbolica si nu poate trai fara simboluri, metafore, modele, si, in cele din urma, fara ritual. Omul este singura fiinta are marcheaza ritualic nasterea unui prunc, isi celebreaza nunta si isi ingroapa mortii, intre multe altele.
2. Ritualurile de trecere, nu sunt doar apanajul omului primitiv. Chiar daca rolul ritualurilor de trecere a slabit in modernitate, acestea continua sa existe, slava Domnului, ele izvorind din natura omului creat dupa chipul lui Dumnezeu. In definitiv, botezul crestin tocmai asta este – un ritual de trecere (fara singe insa, caci pe acesta l-a varsat Cristos). In aceasta privinta refuz fara ezitare conceptia penibila a lui Zwingli despre sacramente, care le transforma in simple semne – daca e asa, adica daca singura lor ratune este sa semnifice, intr-un fel sau altul – caci aceasta este natura semnului: semnificatul este important, nu semnul utilizat, moartea si invierea cuiva in Cristos, de ce nu ‘facem botezul’, de exemplu, cu candidatul intrind cu hainele de strada intr-un dulap – semnificind mormintul, si iesind din el cu haine albe, semnificind invierea sau ‘nasterea din nou’ (intre altele, un concept biblic minor, a carui importanta a fost exagerata de evanghelici). La fel, am putea lua ‘cina’ cu brinza si lapte, daca vinul si piinea sunt doar semne arbitrare. Dar nu sunt. Cum nu e nici apa. Bunul nostru simt de spune asta, chiar daca bezmeticcul Zwigli ar vrea sa credem altceva.
3. Ruptura sacru-profan, oricit de folositoare ar fi ea pentru Eliade si istoria religiilor, este inselatoare din perspectiva crestina. Scopul lui Cristos, nu este sa creeze un soi de homo religiosus, la care doar dimensiunea sacra conteaza, ci ‘ a aduce toate lucrurile in ascultare de Dumnezeu, in Cristos’ (Efes. 1:10). Cu alte cuvinte, daca moderrnitatea a incercat profanarea (si eliminarea) sacrului, Cristos a venit sa sacralizeze intreaga existenta.
4. Da, modernitatea a incercat sa desvrajeasca lumea – lipsa de ritual a evanghelicilor, care sunt copii ai modernitatii, este o alta expresie a acestui efort – dar a esuat lamentabil. Avem de-a face, asa cum bine remarca multi sociologi ai religiei (inclusiv Peter Berger insusi – Dumnezeu sa-l odihnasca, cel care promova cindva teoria secularizarii, iar apoi a realizat ca s-a inselat), lumea a intrat, in postmoderrnitate, intr-un proces de revrajire, chiar daca, asa cum subliniam intr-un pasaj din teza mea de doctorat, este vorba de o revrajire in care transcendentul nu este inca pe deplin restaurat in locul care i se cuvine.
5. Cred ca evenimentul cristic nu schimba prea mult in nevoia omului de ritual. Inainte de Cristos, ritualul arata inainte, spre venirea lui, in vreme ce dupa inviere el arata inapoi, catre ceea ce a facut posibila mintuirea noastra. Atit si nimic mai mult.
In concluzie, convingerea mea este ca fara ritual omul nu este om, ci doar o jivina, fie ea si cuvintatoare.

Roger Olson – What is Fundamentalism?

Here are, according tto Roger Olson, the ‘symptoms’ of the spiritual disease called ‘fundamentalism’:

1) A tendency to elevate doctrines historically considered “secondary” (non-essentials) to the status of dogmas such that anyone who questions them questions the gospel itself.

2) A tendency to eschew “Christian fellowship” with fellow evangelical Christians considered doctrinally “impure” along with a tendency to misrepresent them in order to influence others to avoid them.

3) A tendency to “hunt” for “heresies” among fellow evangelical Christians and to reward fellow fundamentalists who “find” and “expose” them—even where said “heresies” are not truly heresies by any major confessional standards shared among evangelical Protestants.

4) A tendency to place doctrinal “truth” above ethics such that misrepresenting others’ views in order to exclude or marginalize them, if not get them fired, is considered justified.

5) A tendency to be obsessed with “liberal theological thinking” that leads to seeing it where it does not exist along with a tendency to be averse to all ambiguity or uncertainty about doctrinal and biblical matters.

(Source, ‘What Is “Fundamentalism?”’)

NOTE: In case you wonder if you are a fundamentalist.

 

 

 

Roger Olson – What is Liberal Theology?

Here are, according to Roger Olson, the ‘hallmarks’ of modern liberal theology:

1) A tendency to reduce the Bible to “the Christian classic” that is “inspired” insofar as it is inspiring;

2) A tendency to reduce Christianity itself to ethics such that doctrine is an expression of collective opinion always open to revision in light of changing cultural conditions;

3) A tendency to embrace and promote individualism in spirituality and doctrine while insisting on certain controversial ethical positions as matters of justice and therefore beyond debate;Read More »

Rob Bell – What Is the Bible?

I have just finished reading Rob Bell’s latest book, titled What Is the Bible?: How an Ancient Library of Poems, Letters, and Stories Can Transform the Way You Think and Feel About Everything. I really loved it and I think every evangelical should read it. The book does not say anything new, nor does the author claim to do so. It merely presents at a popular level what theologians and Bible scholars have said about it in the last hundred years.

You may ask, what is then so important about it? Here is my answer.Read More »

Pur și Simplu: Colibași-București – Despre Vasile Ernu

Published on 7 Jun 2017

De unde vine „omul de stânga” – așa cum își zice – Vasile Ernu, scriitor român, eseist, comentator politic, cunoscut pentru cărțile sale „Născut în URSS”, „Sectanții”, „Bandiții”? Cum definește ceea ce numește „stânga mea” și cum a ajuns la astfel de convingeri?

Premiu al Uniunii Scriitorilor pentru romanul Sarbatoarea corturilor

Un premiu pe deplin meritat.

Felicitari domnului Ioan T Morar!

In vizita la Sarbatoarea corturilor


Grupul Agape, condus de Nelu Moț (al doilea din stinga).
Primul din stinga este Mihai, fratele lui Jan Gligor.

Clipul de mai sus, este o introducere perfectă în etosul muzical al ‘janistilor’, grupul format în jurul lui Jan Gligor, modelul personajului principal, Jac, din fascinantul roman Sărbătoarea corturilor, al lui Ioan T. Morar.Read More »

Healing – a Neglected Aspect of Orthodox-Evangelical Dialogue? | Lausanne-Orthodox Initiative

Source: Healing – a Neglected Aspect of Orthodox-Evangelical Dialogue? | Lausanne-Orthodox Initiative

Tim Grass invites us to explore the need of healing in Orthodox-Evangelical relations, following people moving from one ecclesial community to the other. Certainly something worth exploring, as there are so many sectarian pathologies associated with these.

Scot McKnight – The Gospel of the Gospel Coalition

The Gospel Coalition is an association of pastors and theologians around fidelity to the gospel and a commitment to make that gospel known and to support pastors and churches in gospel-shaped ministries. So, when the two major architects of TGC edit a book (The Gospel as Center) that expounds its principal statements on principal ideas, the one on gospel is to be seen as a center piece of the whole.

In general, TGC is known for its “confessional” (though not in the sense of the Reformed confessions specifically, or the Lutheran confessions specifically) and “evangelical” approach and therefore its gospel is nothing other than a robust commitment to a reformed soteriology. The “confession” is then the alliance of these Christian leaders around TGC’s “confession,” and this book contains chapter length discussions of TGC’s principal statements. (After the jump I have clipped their “Gospel” statement.)

If the movement is about the gospel, then “What is the gospel?” statement by Bryan Chapell expresses the heart of TGC. This chp weaves into it a marvelous story of the gospeling of his brother, David, and how that gospel restored the marriage of his parents.

First, Chapell defines gospel somewhat as follows (and I have added the numbers): “the message that God has (1) fulfilled his promise (2) to send a Savior (3) to rescue broken people, (4) restore creation’s glory, and (5) rule over all with compassion and justice. So he argues “Christ Jesus came into the world to save sinners” (1 Tim 1:15) is a good summary of the gospel.Read More »

Wealth Creation Manifesto | Mats Tunehag

Source: Wealth Creation Manifesto | Mats Tunehag

This is an evangelical document thamt needs careful attention in the current wworld situation, and the relatine disentrest of churchees in world economics.

Ortodoxie si protestantism

Clipul de mai sus cuprinde prima parte a prelegerii mele de joi 27 aprilie, la Universitatea Aurel Vlaicu din Arad, cu ocazia conferintei internationale dedicate Reformei.

Multumesc lui Alin Cristea pentru inregistrare.

The Record meets with acclaimed academic Mark Noll – The Wheaton Record – The Wheaton Record

Source: The Record meets with acclaimed academic Mark Noll – The Wheaton Record – The Wheaton Record

A very good interview. Here is a small quote on evangelicalism:
‘If when people hear “evangelical” they think of something political first, then the serious meaning of the word is gone. ‘

And another one, on the Reformation:
‘I myself, I don’t think it’s appropriate either to be completely celebratory about the Reformation or completely negative about the breakup of western Christianity. But there were critical issues having to do with religious authority, location of the nature of divine revelation, the means by which God reconciles people to himself, critical issues having to do with the nature of religion in society, the authority of temporal rulers over spiritual rulers. All of those really important matters were adjusted, shaken up, reformed and revised in about a forty year period. So whether people realize it or not, certainly the Christian churches in the West — and to some extent where the churches have spread in the world — were the heirs of what happened then.

Șnurul și pedagogia neagră în România

Source: Șnurul și pedagogia neagră în România

 

Ma intreb cu obstinatie citi dintre evanghelicii din Romania sunt, de fapt, promotorii, pe fata sau in secret, ai ‘pedagogiei negre’ de care vorbeste aici Dan Alexe. Desigur, zice-se, cu argumente ‘din Scripturi’, caci atunci cind cineva nu are scrupule morale, saau este ignorant cu sistema si intentie, Sctiptura poate fi utilizata penttru a ‘justifica’ orice ineptie.

Doi prieteni vechi se întîlnesc după aproape 20 de ani la Oradea : Vasile Ernu

Source: Doi prieteni vechi se întîlnesc după aproape 20 de ani la Oradea : Vasile Ernu

Vasile Ernu, despre vremuri de mult apuse – acum vreo 25 de ani, u ocazia lansarii Marginalilor la Oradea.

Dorin Druhora – Doctorat pe tema relatiei intre ortodoxie si evanghelism in spatiul american

ovidiu-dorin-druhora

Rev. Ovidiu Dorin Druhora de la Biserica Romana Emanuel din Los Angeles, Ca. a finalizat recent cu succes teza sa de doctorat. Iata mai jos citeva detalii despre aceasta.

Titlul Tezei
Protestantism si Ortodoxie pe continentul nord american

Conducator Stintific
Profesor dr. Remus Rus

Abstract
Prezenta teză de doctorat își propune să contribuie prin demersul ei științific la optimizarea dialogului interconfesional. Cercetarea se va limita la examinarea literaturii teologice recente, a documentelor și consultațiilor care au avut loc pe continentul nord- american, cu referință la viața spirituală a celor două tradiții creștine, pe o perioadă de timp bine determinată. Această perioadă va acoperi peste o sută de ani, justificată cronologic între 1910 și anul curent.
Demersul cercetării pornește de la premisa că dialogul ecumenic este un deziderat născut din spiritul dragostei creștine și a respectului reciproc, dar care își definește sensul și relevanța în rugăciunea Mântuitorului Cristos cu privire la unitatea creștină și misiunea Bisericii pentru lumea contemporană (Ioan 17:21). Lucrarea se situează la interferența interogației cu răspunsurile posibile la întrebarea: “cum este cu putință ca cele două tradiții să intre într-un dialog autentic, astfel încât să ajungă să recunoască viața și harul lui Cristos în aproapele din cealaltă confesiune?”Read More »

A Short Dialogue on Ecumenism

one-in-christ

Note: The text below was written in response to questions addressed to me over a year ago, by Rev. Dorin Druhora (now Rev. Dr. Druhora), from Los Angeles, US, while he was doing his doctoral research on Evangelical-Orthodox relations in the USA. In the mean time he has successfully defended his thesis and I will publish soon some details about it.

* * *

  1. Please define the uniqueness of the ecumenical dialogue here on the North American continent, in contrast with the dialogue in Europe or elsewhere? Do you see a paradigm that is specific to western culture (particularly in US, in the context of a pluralist Christian tradition or in the light of the dialogical development)? If your expertise is focused more on Europe, please address the question based on your experience.

DM – Although I never lived in the US, I traveled extensively there and I follow constantly the religious landscape there. Ecumenism is well and alive in the US. Yet, it involved more the Catholics and the mainline Protestants. Many of the American evangelical leaders do not strike me as very open ecumenically. That is true especially with the neo-reformed movement (the likes of Piper and Mohler), which is the new form of fundamentalism. However, there is a lot to appreciate also. Read More »

Kevin Giles, Grudem, Ware and Eternal Generation – Jesus Creed

Monogenēs once more. Kevin Giles Following the 2016 Evangelical Theological Society annual conference in San Antonia where Dr. Bruce Ware and Dr. Wayne Grudem publicly announced that they had […]

Source: Kevin Giles, Grudem, Ware and Eternal Generation – Jesus Creed

Kevin Giles again about the Trinitarian ‘heresies’ of Wayne Grudem and the rest of his fundamentalist bunch. This time of ‘the doctrine of the eternal generation of the Son’.

Credință, securitate și corturi | Steaua

Source: Credință, securitate și corturi | Steaua

Iata aici o noua cronica a romanului Sarbatoarea corturilor a lui Ioan T Morar, scrisa de Victor Cublesan pentru revista clujeana Steaua.
Sincer sa fiu, cronica nu ma convinge, in ciuda aerului ei doct, profesional.

Criticul se raporteaza la obiectul sau de studiu precum proful de biologie are face disectii pe broasca in laborator (nu sunt foarte sigur daca in acest caz broasca este romanul sau autorul insusi).

Este evident ca domnul Cublesan nu rezoneaaza nici cu subiectul romanului, nici cu contextul in care se desfasoara actiunea lui. Rezultatul este un text arid, si cam sictirit. Din el aflam insa, dincolo de orice putinta de tagada, ca daca criticul nostru ar fi scris romanului cu pricina, rezultatul ar fi fost unul net superior. Ceea ce dovedeste ca cei care sunt in stare sa faca ceva, o fac; in vreme ce ceilalti ii invata pe altii cum sa faca (ceea ce ei insisi n-au putut face vreodata).

Kevin Giles Responds at ETS to the heretical Views on the Trinity of Wayne Grudem and Bruce Ware

kevin-giles
Kevin Giles, Australian author and Anglican priest

The paper below was given by Kevin Giles at the plenary forum on the Trinity at the Evangelical Theological Society annual conference, 15th November, 2016 at San Antonia. The other speakers were Dr Bruce Ware, Dr Millard Erickson and Dr Wayne Grudem; Dr Sam Storms presided.

* * *

Thank you, Dr Storms, for your welcome. It is a huge honor to be invited to give the introductory address at this ETS plenary forum on the Trinity.

In putting my case this afternoon I am going to speak very forthrightly and unambiguously, as from past experience I am sure Dr Grudem and Dr Ware will do.[1] Dr Erickson who stands with me in opposing Dr Grudem and Dr Ware’s teaching on the Trinity I am sure will be the clearest in what he says and the most gracious. I speak bluntly because the issues we are discussing are of monumental importance for the evangelical community. I believe what Dr Grudem and Dr Ware teach on the Trinity, and now very large numbers of evangelicals believe, contradicts what the Nicene creed, the Reformation and post-Reformation Protestant confessions and the ETS doctrinal statement teach.

To begin my presentation, I make three matters perfectly clear. First, I have no distinctive doctrine of the Trinity. My exposition of the Trinity which follows is simply an outline of what I consider to be the historic, orthodox doctrine of the Trinity as spelt out in the Nicene Creed. I know absolutely nothing about a so-called “evangelical egalitarian doctrine of the Trinity”

What this means is that I have basically the same understanding of the Trinity as the many complementarian confessional Reformed theologians who have “come out” in opposition to Dr Grudem and Dr Ware’s teaching on the Trinity.[2] What this immediately reveals is that the divide on the Trinity is not between evangelical egalitarians and complementarians but between creedal and confessional evangelicals and non-creedal and confessional evangelicals.Read More »

Post-Election Evangelical: A Statement from Mark Labberton and Richard Mouw :: Fuller

Source: Post-Election Evangelical: A Statement from Mark Labberton and Richard Mouw :: Fuller

This is a most necessary statement, given the way in which American evangelicalism was disgraced during the latest elections.

„Treziţii“ – Fundatia Romania Literara

Source: „Treziţii“ – Fundatia Romania Literara

O cronica exceptionala a domnului Daniel Cristea-Enache, la cartea lui Ioan T Morar, Sarbatoarea corturilor.

Marginali în centrul atenției – Revista 22 – saptamanal independent de analiza politica si actualitate culturala

Vasile Ernu nu scrie doar o cronică de familie, nici o autobiografie, ci preferă să recupereze, cu o doză onestă de luciditate antropologică, destinul unei comunități periferice, ostile „lumii acesteia“, înrădăcinate în ereziologia vechii Rusii țariste și captive în imperiul sovietic.

Source: Marginali în centrul atenției – Revista 22 – saptamanal independent de analiza politica si actualitate culturala

Domnul Teodor Baconschi scrie una dintre cele mai bune si interesante cronici de pina acum despre cartea lui Vasile Ernu.

Andrei Gaitanaru – Initiafrica pentru familie

Andre Gaitanaru a publicat recent, pe platforma Contributors, un text foarte consistent, legat de initiativa asa-numitei Aliante pentru Familie, privind modificarea Constitutiei in sensul definitiei familiei ca uniunea intre un barbat si o femeie.

Redau mai jos citeva fragmente semnificative din acest text, care incearca sa sugereze necesitatea unei dezbateri reale, pe argumente, in legatura cu aceasta initiativa (sublinierile cu aldine imi apartin).

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Proiectul de modificare a modului în care este definită familia în cadrul Constituției, susținut de mai multe Biserici creștine, a fost o greșeală. Nu susțin acest lucru în pofida faptului că sunt ortodox, ci tocmai pentru că sunt unul sau, cel puțin, pentru că încerc să fiu unul. Ceea ce înseamnă că mă străduiesc să cunosc pe cât pot de bine tradiția Sfinților Părinți ai Bisericii și să o interiorizez prin intermediul vieții bisericești. …urmărind chestiunea schimbării modului în care familia este definită în Constituție, am ajuns treptat la concluzia că Inițiativa a pornit de la o îngrijorare legitimă pentru modul în care Creștinismul înțelege lumea, dar a sfârșit prin a acționa pe coclauri străine acestuia.

Pot creștinii să impună la nivelul Constituției o definiție a familiei și a căsătoriei conformă antropologiei creștine? Dacă ne grăbim să spunem că da, ar trebui să ne întrebăm atunci de ce nu mergem ceva mai departe. De ce, de pildă, creștinii ortodocși nu ar cere scoaterea în afara legii a celorlalte culte. În fond, conform Ortodoxiei, la noi este învățătura cea dreaptă. Celelalte confesiuni sunt, ca atare, mai mult sau mai puțin heterodoxe. Iar alte culte sunt de-a dreptul erezii. Câtă vreme avem majoritatea, de ce să nu impunem restrângerea conceptului de „cult” conform învățăturii ortodoxe? Avem o lege a cultelor?! A se slăbi! O modificăm și pe ea. Sau putem să o luăm invers. Ce s-ar întâmpla dacă creștinii ar fi minoritari în România, iar o majoritate atee ar decide să adauge în Constituție faptul că Dumnezeirea este o plăsmuire a minții? Ce ne-ar mai putea proteja în acel context? Singura noastră pavăză ar fi tocmai canonul constituțional care filtrează prin intermediul legilor sale deciziile majorității din cadrul unei democrații.Read More »

Jonathan Merritt – Faithful to the End: An interview with Eugene Peterson

EugenePeterson

Jonathan Merritt, from Religion News, has produced another extremely interesting interview, this time with well-known pastor and theologian Eugene Peterson, the author of The Message, a very inspired, I think, contemporary paraphrase of the Bible. Here are a few quotes (the emphases are mine).

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I never really thought I’d be a pastor because I had so many pastors I didn’t respect. I just assumed I would be in academic work, so I started doing that—I went to seminary and graduate school to be a professor. And then I became a professor at the seminary in New York City where I graduated. But they didn’t pay me very much. Greek and Hebrew professors aren’t very high on the pay scale. So I got a part-time job in a church, because I had been ordained but just to be a professor. I’d never been around a pastor who was a man of God, to tell you the truth.

…pastoring is not a very glamorous job. It’s a very taking-out-the-laundry and changing-the-diapers kind of job. And I think I would try to disabuse them of any romantic ideas of what it is. As a pastor, you’ve got to be willing to take people as they are. And live with them where they are. And not impose your will on them. Because God has different ways of being with people, and you don’t always know what they are.Read More »