At a conference on theology and politics at Wheaton College earlier this month, a speaker described a world run by economic elites who pursue their own interests. These elites dominate both political parties in the United States, he noted.
In the question-and-answer period, a student at the evangelical college asked what then should be done, given such an oppressive system. The speaker advised the student not to put much hope in electoral politics.
The Apostles' creed ends with a statement of Christian belief in "the resurrection of the body, and the life everlasting." The second article of the Nicene Creed states that Jesus Christ "will come again in glory to judge the living and the dead, and his kingdom will have no end." Eschatology, from the Greek word eschata, meaning "last things," is the technical word for the Christian v
In Williamsburg, Virginia, where I live, the fraternities and sororities of The College of William & Mary invite new members in (and leave others out). What's in and what's out translates cunningly into who's in and who's out.
The promise of Isaiah 65 is that God is doing a new thing. There will be a new creation: a new heaven and a new earth. In this new dispensation things are going to change big time. “The wolf and the lamb shall feed together, the lion shall eat straw like the ox.” No longer must one consume another to survive in this new world.
I have read most of what Harvey Cox has written over the decades. One sign of Cox’s longevity is the relative price of his books: my dog-eared paperback copy of Secular City bears a printed price of $1.45. The Future of Faith, published last fall, which I just finished reading, cost $24.99.
Week after week, day after day, Christians pray, “Thy kingdom come, thy will be done, on earth as it is in heaven.” But the kingdom doesn’t come. If heaven stands for the realm where God’s shalom reigns fully and freely, then the gap between heaven and earth never closes, and at times it only seems to widen.
When Jesus tells a story, he compels us to look at holy things with new eyes, and he illustrates his stories with references to ordinary, homely things. If he were operating in the 21st century, I doubt that he would need a blackboard for complex mathematical formulas, or the arcane jargon of a modern expert—whether economist, computer maven, biochemist or theologian.
When I sit with the Washington Post and my morning coffee, I have a sense that I’m hovering on a threshold; like many Americans, I remember September 11 and feel as if I’m waiting for the other shoe to drop.
I have been increasingly concerned that much evangelical Christianity on both sides of the Atlantic has based itself on the epistles rather than the Gospels, though often misunderstanding the epistles themselves. In this respect, evangelicalism mirrors a much larger problem: the entire Western church, both Catholic and Protestant, evangelical and liberal, charismatic and social activist, has not actually known what the Gospels are there for.