The Five Stages of Evangelical Grief

I’m pleased to publish this guest post from new Mere O contributor Brian Mesimer.

I was recently at a church conference where one of the plenary addresses focused on the role of the Christian in the public square. The speaker, a Christian philosophy professor, said all the right things a Christian professor should say in that kind of lecture. And yet nothing he said made me feel remotely comfortable about the place of evangelicals in the public sphere. I suppose that part of that feeling came from my concern about the coming collapse of evangelical politics after Trump’s inevitable loss. My therapist’s imagination, however, wouldn’t let me stop there. I couldn’t help but think that our strategic planning for 2020 or our concern over whether or not the Benedict Option is viable is a bit premature. Continue reading

7 Theses on Evangelicalism After Donald Trump and 2016

In the aftermath of the many scandals of the past week and a half, which began with the Trump tapes, and the consequent loss of endorsements for Trump (and the increasingly appalling support for the man), now is a good time to take stock of where evangelicalism is as a social movement in America and what our post-Trump future will be.

Continue reading

A Truth Above All Contexts: Daniel Kirk, Whiteness, and the Theological Interpretation of Scripture

I’m pleased to publish what is a predictably comprehensive critique by Alastair Roberts of some recent work written by Daniel Kirk, who has become one of the main intellectual leaders of the post-evangelical left.

The Revisionism of the Theological Interpretation of Scripture

Kirk’s Criticisms

The Theological Interpretation of Scripture movement recently faced some criticism in a Daniel Kirk post (reiterating criticisms he has made in the past). He sums up his criticism as follows: Continue reading

The Problem of Pronouns and Pluralism

From the land of “the culture war is interested in you,” here’s this new report from Eugene Volokh at the Washington Post:

From the official Massachusetts Commission Against Discrimination’s Gender Identity Guidance, just released last week:

Even a church could be seen as a place of public accommodation if it holds a secular event, such as a spaghetti supper, that is open to the general public.

Now, churches hold events “open to the general public” all the time — it’s often how they seek new converts. And even church “secular events,” which I take it means events that don’t involve overt worship, are generally viewed by the church as part of its ministry, and certainly as a means of the church modeling what it believes to be religiously sound behavior.

You should read the whole thing for context, but the upshot is that there are serious conversations happening right now in the state of Massachusetts that could lead to legal action against churches that do not use a person’s preferred pronouns. Legal action may even be taken against churches whose congregants engage in such behavior, depending on how laws are written and courts rule. Continue reading

Purity as Branding in the Evangelical Sub-Culture

After Ruth Graham’s interview with Joshua Harris last week in Slate there was, once again, the predictable round of discussion on social media and in the blogosphere about evangelical “purity culture,” as it existed in youth ministries during the late 80s through the early 2000s. The term purity culture is probably part of the problem here, as there isn’t just one “purity culture” in evangelicalism. Continue reading

On David Gushee’s Dishonesty

Earlier this week David Gushee continued his sad decline with a cowardly piece for Religion News Service. It’s all par for the course for progressive evangelicals like Gushee, of course, which is why I’m generally not too bothered by what they say. But even so the dishonesty in this particular piece is jarring and merits further comment.

I could quote multiple lines, but this one will suffice, to begin. In talking about those awful backwards bigots (that he used to hang out with), Gushee writes, “(Religious conservatives) are organizing legal defense efforts under the guise of religious liberty, and interpreting their plight as religious persecution.” Continue reading

Francis Schaeffer and Christian Intellectualism

In his recent essay on Christian intellectualism, Alan Jacobs dates the high point of the public Christian intellectual in America as being in the late 1940s. Citing the influence of thinkers like CS Lewis, WH Auden, and Reinhold Niebuhr, Jacobs argues that the movement began to fade in the 1950s and, by the 1960s, was largely a spent force. By that time Lewis, Auden, and Niebuhr were no longer as relevant in contemporary debates and the next generation had not yet emerged. By the time that generation of leaders did, Jacobs argues, the culture had moved past them and they had become more conversant in the intramural discussions happening in conservative religious circles rather than the broader cultural conversation. Continue reading

Recovering our Confidence: Four Theses on Social Conservatism (#4)

Note from Jake: This is the final post in Matt’s social conservatism series published in 2012 which we are re-publishing this week.

Post 1, Post 2, Post 3

One of my underlying themes through this week has been the current lack of confidence among mainstream social conservatism.  I’ll grant this is a somewhat surprising subcurrent:  after all, the religious right hasn’t exactly earned its street cred through timidity and reserve.  But I have always been haunted by that old verse, “in quietness and confidence shall be your strength,” as though the most authentic and honest sign of assuredness is the mocking silence in the face of those who oppose us. Continue reading