Evangelicalism died peacefully surrounded by its family of affiliations, coalitions, publishers, and organizations. No churches were at its bedside. It received flowers from the Spirituality Center of America for its contribution to free expression located in the “born again” experience. The bulletin read “A Celebration of Evangelicalism’s Life and a Witness to Cultural Spirituality.” The few pastors who wanted the word “resurrection” in the bulletin were voted down lest seekers be offended by biblical doctrine. Gnostics for America lauded evangelicalism for its theological view of the inner divine spark located in all humanity. The media reported that the funeral appeared more like a conservative political rally. A nationally-recognized pastor of a megachurch was to be the keynote speaker, but he was embroiled in a sex scandal. The president of the Enneagram Esoteric Society was chosen instead. Her topic was “Enhancing the Fruit of the Spirit by Knowing Your Number.” Different speakers eulogized the deceased. A representative of the therapeutic community praised the movement for how it left parishioners with emotional uplift after feel-good sermons based upon devotional writings. The ceremony was held in a theater with excellent projection and sound equipment, though there was a two-minute pause in the singing when the projection screen put up the words of a hymn rather than a praise song. This book concludes in the same way evangelicalism’s funeral did—by pronouncing benediction at this movement’s graveside. For as soon as that occurs, authentic Christianity characterized by a biblical gospel and return to the church may be able to usher in the kingdom of God going into the twenty-first century.
God came to earth as an illegitimate child. Mary, his mother, was a human being, not a porcelain figure in a nativity scene with a halo. She was a young teenage Mediterranean woman who wanted to save herself for marriage. Then an angel told her she’d become pregnant by the Holy Spirit. This book intends to dismantle the fictitious Mary made in the image of religion. Rather, the human Mary of the Scriptures who gave God a body is the subject of this book. Mary was the mother of God, not the mother of the church. She is blessed without being divine, an ordinary girl who obeyed God and supernaturally delivered the Savior of the world. It is only a human Mary who can be accessible to the church as a model disciple of her son, Jesus Christ.
The church doesn't need to be more spiritual. It needs to become more human. Since God decided becoming human was right, so must the church. Jesus' language was consistently understood by nonreligious people. Elitist in-house church language may never reach the growing number of Americans without a religious background who have given up on God. This book views the church as a unique people-group and the reader as an anthropologist. Employing basic ethnographic methods, the reader looks at the church again for the first time without a religious lens. Based upon the premise that all good theology emerges from good anthropology, the book first considers the rituals celebrated around the symbols of a manger, cross, bread, wine, and tomb. Such symbols then become the basis for theological interpretation. Dietrich Bonhoeffer is the reader's conversation partner to help make the theological journey from human community to church, manger to incarnation, cross to redemption, and tomb to resurrection. The church will flourish in the twenty-first century to the degree that it proclaims the Gospel using nonreligious language with a human accent.
Evangelicalism died peacefully surrounded by its family of affiliations, coalitions, publishers, and organizations. No churches were at its bedside. It received flowers from the Spirituality Center of America for its contribution to free expression located in the "born again" experience. The bulletin read "A Celebration of Evangelicalism's Life and a Witness to Cultural Spirituality." The few pastors who wanted the word "resurrection" in the bulletin were voted down lest seekers be offended by biblical doctrine. Gnostics for America lauded evangelicalism for its theological view of the inner divine spark located in all humanity. The media reported that the funeral appeared more like a conservative political rally. A nationally-recognized pastor of a megachurch was to be the keynote speaker, but he was embroiled in a sex scandal. The president of the Enneagram Esoteric Society was chosen instead. Her topic was "Enhancing the Fruit of the Spirit by Knowing Your Number." Different speakers eulogized the deceased. A representative of the therapeutic community praised the movement for how it left parishioners with emotional uplift after feel-good sermons based upon devotional writings. The ceremony was held in a theater with excellent projection and sound equipment, though there was a two-minute pause in the singing when the projection screen put up the words of a hymn rather than a praise song. This book concludes in the same way evangelicalism's funeral did--by pronouncing benediction at this movement's graveside. For as soon as that occurs, authentic Christianity characterized by a biblical gospel and return to the church may be able to usher in the kingdom of God going into the twenty-first century.
The church doesn’t need to be more spiritual. It needs to become more human. Since God decided becoming human was right, so must the church. Jesus’ language was consistently understood by nonreligious people. Elitist in-house church language may never reach the growing number of Americans without a religious background who have given up on God. This book views the church as a unique people-group and the reader as an anthropologist. Employing basic ethnographic methods, the reader looks at the church again for the first time without a religious lens. Based upon the premise that all good theology emerges from good anthropology, the book first considers the rituals celebrated around the symbols of a manger, cross, bread, wine, and tomb. Such symbols then become the basis for theological interpretation. Dietrich Bonhoeffer is the reader’s conversation partner to help make the theological journey from human community to church, manger to incarnation, cross to redemption, and tomb to resurrection. The church will flourish in the twenty-first century to the degree that it proclaims the Gospel using nonreligious language with a human accent.
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