The Remaking of Evangelical Theology

Dorrien, Gary

doi:10.1177/106385120201100311

Cited by 5 publications

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“…They also agreed that in some way a unity existed between the Spirit and scripture, as well as shared the conviction that faith always took priority over reason. 52 Luther's opinion was that errors and inconsistencies existed throughout the Bible. For example, he believed many of the prophets gave incorrect prophecies, he said the Gospels were not consistent in their record of Christ's Passion, and he found that certain books of the Old Testament and New Testament should have never been considered a part of the canon.…”

Section: The Problem Of Inerrancy: What Influential Pre-modern Theolomentioning

confidence: 99%

“…21 This beginning formulation of the doctrine of inerrancy by Charles Hodge and his son continued in the writing of Benjamin Warfield, who became 'the church's leading proponent of [the] perfect inerrancy doctrine'. 22 Like both Hodges, he supported plenary, verbal inerrancy, stating: 'A proved error in Scripture contradicts not only our doctrine, but the Scripture claims and, therefore, its inspiration in making those claims.' 23 Warfield's successor, J. Gresham Machen, likewise affirmed the inerrancy of scripture saying:…”

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confidence: 96%

“…24 Gary Dorrien explains what inspiration meant to Machen and emphasises its importance stating: 'The doctrine of inspiration proposes that the guiding presence of the Holy Spirit in their writing saved the biblical writers from any kind of error.' 25 The significance of Machen's declaration was that it claimed scripture could, in theory at least, be given the status of certain authority which modernism required.…”

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confidence: 99%

“…Therefore, he claimed that '[t]he truth claims of Christianity are as open to rational inquiry as are the claims of chemistry or sociology'. 31 On the subject of inerrancy, Henry was adamant that scripture could have no authority nor be inspired by God, if errors were present within it. 32 According to Dorrien, Henry and Warfield shared a commonality in that both 'believed .…”

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confidence: 99%

“…biblical inspiration necessarily implied inerrancy, and that orthodoxy could be sustained only by refusing to retreat from strict inerrancy'. 33 Henry believed that if conservatives ever did abandon inerrancy, evangelicalism would be defenceless, because it 'would have no principled basis on which to resist aggressive forms of biblical criticism' and therefore 'would quickly degenerate into religious liberalism', 34 to which Henry felt many evangelicals had already fallen prey.…”

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confidence: 99%

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An Accommodating and Shunning Culture: Evaluating the Cultural Context of the Evangelical Theological Society in the United States

White¹

2012

SJT

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In the first decade of the twenty-first century, the Evangelical Theological Society (ETS) in the United States (US) went through a shift because of the introduction of open theism into theological context of conservative evangelicalism. The response by the society to this new theology was swift and decisive. Not only were the memberships of certain evangelicals (i.e. Clark H. Pinnock and John Sanders), who were responsible for bringing open theism into the ETS, in danger of being revoked, but the ETS formally denounced open theism and changed its constitutional by-laws to safeguard itself against anyone bringing significant theological innovation into the society. It is important to re-examine the cultural ethos of the ETS in the US in terms of the underlying beliefs of the society in order to determine whether or not the changes the ETS made had basis in scripture or were simply motivated by the culture at large. To determine this, this article will begin by generally describing some of the main cultural beliefs of the ETS. Next, the discussion focuses on some of the major historical influences of the nineteenth and twentieth centuries, which impacted the ETS to conform to an ethos more in line with the Enlightenment. Third, the article will critique these Enlightenment-based cultural beliefs linguistically, culturally and theologically. This article will demonstrate that because the ETS conformed more to the standards of the Enlightenment than to scripture, it is generally much more preoccupied with knowing the truth of scripture rather than walking in the way of Jesus Christ. Finally, this article suggests the way forward for the ETS is to become a more inclusive society by aligning itself with a more historical definition of evangelicalism rather than simply being defined by the evangelicalism of the late nineteenth and twentieth centuries. This article suggests that by making this move, the ETS will reclaim a much more grace-filled attitude towards its current members and give hope to those committed Christ-followers on the outside of the society, showing them they are welcome to be a part of such a prestigious theological group.

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Section: The Problem Of Inerrancy: What Influential Pre-modern Theolomentioning

confidence: 99%

mentioning

confidence: 96%

mentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

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An Accommodating and Shunning Culture: Evaluating the Cultural Context of the Evangelical Theological Society in the United States

White¹

2012

SJT

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From abolitionists to fundamentalists: the transformation of the Wesleyan Methodists in the nineteenth and twentieth centuries

Stephens

2015

American Nineteenth Century History

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The Megachurch in the Landscape: Adapting to Changing Sale and Managing Integrated Green Space in Texas and Oklahoma, USA

Bratton

2012

Worldviews

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Christian megachurches in Texas and Oklahoma, of 4000 weekly attendance or greater, vary in green space design from impenetrable to highly accessible, and from predominantly mowed lawn to sophisticated plans incorporating a variety of outdoor recreational and ritual spaces. The most complex layouts include sites for baptism and prayer, as well as small natural areas. Conscious expression of practical theology or Christian symbolism in the green space is correlated to higher landscape connectivity and diversity. The recent appearance of large church campuses, exceeding 50 ha, has resulted in sporadic innovation, while for many large congregations green space remains an underutilized resource. Five theological questions for religious campus planners include how does green space: 1) express God's beauty; 2) honor providential environmental services; 3) teach about the relationship between God, humanity, and the environment; 4) provide connections among God, nature, the congregation and the neighbors; and 5) provide for the needs of others?

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The Remaking of Evangelical Theology

Cited by 5 publications

References 0 publications

An Accommodating and Shunning Culture: Evaluating the Cultural Context of the Evangelical Theological Society in the United States

An Accommodating and Shunning Culture: Evaluating the Cultural Context of the Evangelical Theological Society in the United States

From abolitionists to fundamentalists: the transformation of the Wesleyan Methodists in the nineteenth and twentieth centuries

The Megachurch in the Landscape: Adapting to Changing Sale and Managing Integrated Green Space in Texas and Oklahoma, USA

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