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The relationship between religion and science
The relationship between religion & politics
Contemporary evangelism midterm
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In 1993, Os Guinness wrote a wonderful little book entitled Dining with the Devil. The subtitle was The Megachurch Movement Flirts with Modernity. Guinness pointed out how the megachurch movement was borrowing tools, insights, and strategies from the modern management, business, and marketing world to “reach” people. It was a sort of Babylonian captivity. What these churches often thought were the result of prayer, evangelism, or biblical preaching, were, perhaps, simply the result of good marketing, management, and business principles applied to growing one’s membership (clientele). Further, he likened this borrowing, this captivity, to dining with the prince of darkness himself. Yikes. The book, of course, was written with fundamentalist/evangelical …show more content…
Someone needs to write a new book, entitled Dining with the Devil: Part Two. And the subtitle might be Fundamentalists/Evangelicals Flirt with Political Power. Modernity’s teleology is simple: power. Knowledge, material resources, collection, categorization, mapping, colonization, and planning, are, at the end of the day, about power. The power to control, the power to impose one’s vision upon the world. The means to this end, for the modern, is the state, the political. We might say the politician is high priest, while the scientist is their wizard, working their dark magic, literally splitting atoms and moving the earth. The counter-story to the one modernity tells is the Judeo-Christian story, which is one not of power nor imposition, but of vulnerability and the surrender of any supposed power. We live out the paradox that only crucifixions ever portend the possibility of power. Even then, “power” is nothing like what modernity believes it to be. Resurrection power is never about control or mastery. In Revelation 5, the Lion who has “conquered” is the Lamb who is as if “slain.” His “standing” isn’t about the power of a lion, but the surrender of a …show more content…
Because he is a Republican, because he is supposedly “pro-life,” many evangelicals will give him a pass (As this Christian satire site sums up the mentality here), just as they did Trump. The mindset in play is power over principle. It’s about winning folks; it’s about “power” (just as who we believe is about power as well---why don’t we believe the women?---which, with more satire, is spoken to here). Thus, the ends justify the means. My goodness, but how quaint, how modern. Also, how short sighted. Christians aren’t supposed to act or think short term. Empires, of which America is only the most recent, will come and go. Christians have eternity in mind; we take the long view. Except when we don’t, like now. Of course, the only one who can give the sort of power modernity believes in is a rather imposing figure, but always on the lookout for those seeking his dinner company. He knows who to invite. And, when the dinner invitation came, many fundamentalist/evangelicals decided to accept. They packed their longest spoons and headed off. The dinner was held on a mountain, and the story goes like this: Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. “All this I will give you,” he said, “if you will bow down and worship me. Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’”
What is power to a human? As time has gone by, there have been many forms of control and influence in the world. Many strive to achieve total rule over a society or group of individuals. Yet the question still presents itself to the average man. Why does man desire power so greatly even though there is visible trouble that follows? Shelley’s Frankenstein, Vonnegut’s “Harrison Bergeron”, and Shakespeare’s Julius Caesar, whether through the situation or the character themselves, depict the evils and hardships due to an imbalance and poor management of power.
The thesis of the book Deep and Wide by Adam Stanley is simply put as making a church that the unchurched can’t resist to attend. This book may cause controversy in some Christian circles by leaving a traditional church view of the church’s purpose being for the churched, however, in this paradigm shift Stanley presents that the church’s purpose should be to reach the unchurched in order for people to receive the Gospel that would never step foot into a traditional church. Stanley has shown results with this mission and method by North Point Churches growth from its start with him as a church planter and senior pastor. Deep and Wide challenges the pastor to refocus and seriously convict them
In The Battle for the Mind, which was published in 1980, LaHaye discusses how conservative Christians could “take back America” around a conservative political agenda, and from the standpoint of the field of anthropology, focuses on the struggle with modernity among those who reject it, although LaHaye was unlikely to be thinking in those terms. In this book, LaHaye clearly identifies what he sees as the real enemy of American Christians. He uses the phrase “secular humanism” to describe the enemy, but gives it a new conspiratorial definition. Simply defined, humanism is man’s attempt to solve his problems independently of God. According to LaHaye, humanism seems so credible and logical to the man who does not understand God’s wisdom, that it is adopted readily by the masses. He also believes that today’s wave of crime and violence can be laid right at the door of secular humanism.
Southland Christian Church, one of several worship centers in the United States that has earned the moniker “Six Flags over Jesus,” is Lexington’s largest megachurch. With a weekly attendance of 8,000 people and an operating budget that supports a staff of over eighty members, Southland far exceeds most U.S. congregations in terms of financial resources and social clout. In recent years, popular and scholarly studies have attempted to situate the megachurch movement within a broad cultural context. Although the majority of these analyses dispute the precise definition of a megachurch, most distinguish these multiplex sanctuaries from smaller worship communities by using the same criteria—i.e. weekly attendance, campus acreage, annual budget, etc.—that megachurches themselves draw on to represent their own success. [2] However, the essence of a megachurch is not its large buildings, but rather the theology of consumption that informs its programming.[3] In this way, a megachurch ethos has infiltrated even the smallest congregations in the United States and has helped to solidify Christianity’s inextricable connection to consumer capitalism. To those who see megachurches as symptomatic of a flawed Christianity, market-minded church growth confounds one of the faith’s oldest dualities, the contradiction of living in the world without conforming to its ways, as Paul puts it in Romans 12. Megachurches at once reject “the world” and participate in it by seeking to win the lost and wow the consumer at the same time.
Wink, Walter, ed. “Identifying Powers.” In An Eerdmans Reader in Contemporary Political Theology. 0 ed, edited by William T. Cavanaugh, Jeffrey W. Bailey, and Craig Hovey, 354-68. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2012.
Trotter, F. Thomas. "Bible Frequently Quoted Carelessly for Political Points." The Nashville Banner. September 28, 1995. A7.
Throughout the year Christians have strived to do the will of God. From to converting people into Christians to making a society pleasing to God. Christians in America have been present since the colonial times. In the late 19th century, they were still thriving in the United States. In the early 20th century they were still involved in the broader American culture, committed to shaping public policy and welcome in political life. But as time continued, evangelicals started to create their own subculture, no longer involving themselves in politics and the rest of the American culture. By mid to late 20th century, evangelicals saw that the nation was becoming further way from God and it was affecting them. They sought to partly reinsert themselves in the American culture and politics and found they were not as welcome as before. Even though they are not welcome, Christians must try to do the will of God by turn peoples eyes back to Him in everyday life and politics.
...ered a depth of understanding of the progression of the fundamentalist movement, and through that have come to better appreciate its impact on American culture. I have also obtained a better outlook on how the movement’s leaders interpreted and responded to their context which lead to further developments of fundamentalism. Previous assumptions of this movement have been reevaluated and adjusted from a flat narcissistic view of militarism fundamentalism to one that seeings the complex nuances within the overall movement. I appreciated the comprehensive analysis that included both the intellectual and social forces which made the whole movement comprehendible to the reader. One can see clearly where the antebellum period, Baconism, Common Sense realism, Premillennialism, Pietism, and many other influences contributed to the fundamentalist view within American society.
Whitehead traces the historical roots of Christian nationalism, illustrating how fundamentalist beliefs about the role of Christianity in American history and identity have contributed to the development of nationalist ideologies. He examines the ways in which fundamentalist teachings about the importance of preserving a perceived Christian heritage have fueled efforts to assert the dominance of Christianity in American society and politics. As Whitehead puts it, "Christian nationalism is a cultural framework--a collection of myths, traditions, symbols, narratives, and value systems--that idealizes and advocates a fusion of Christianity with American civic life" (Whitehead, 10). Furthermore, Whitehead delves into the political implications of Christian nationalism, highlighting its role in shaping political discourse and mobilizing support for conservative causes. He argues that Christian nationalists often prioritize their religious identity over other social and political affiliations, leading to a convergence of fundamentalist beliefs with partisan politics.
Slezak, P. "Gods of the State: Atheism, Enlightenment and Barbarity." Politics and Religion in the New Century: Philosophical Reflections (2009): 20. Web. 20 Oct. 2012.
In an age when culture continues to lower standards of intellect, Marva Dawn makes compelling observations and suggestions for the Church to rethink its strategy on impacting society. How do we evangelize without weakening the message of what we are communicating? The majority of her text focuses on the worship environment generally, but later she focuses on music, preaching, and liturgy specifically. According to Dawn, a gathering of believers should emphasize God as the subject and object of worship, challenge each individual to grow in godly character, and accentuate the community of believers (not only in the room, but throughout history as well). Through this grid, she encourages leaders and participants to evaluate each worship element.
Bolger, Ryan & Gibbs, Eddie. Emerging Churches: Creating Christian community in postmodern cultures (Grand Rapids, MI) Baker Academic, 2005
Wuthnow, R. (2009). Boundless Faith: The Global Outreach of American Churches. California: University of California Press.
19 April 2014. Heltzel, Peter. The Goodwin. " Radical (Evangelical) Democracy: The Dreams And Nightmares Of Martin Luther King, Jr. And Antonio Negri.
...oney as god. Power has become a god. The politician has become the most important person in the world. We have denied God, but how can we deny our emptiness? We have rejected God, and we had to stuff something in the empty space, so we stuff it with political power, with money, with reason, with race, with dialectics.