My temptation to spurn the evangelical preacher slipped away when I opened this volume.
When I learned that white evangelical women are drawing and painting all over their Bibles, I was caught between judging and celebrating the phenomenon.
When an anthropologist wants to understand a culture, he or she studies its gods.
The "traditional family" used to provide stability and comfort. Was it all an illusion?
To lionize the missionary’s courage, Muslims were cast as implacable adversaries and served as the quintessential foil.
Last week, God’s Not Dead 2 hit the nation’s movie screens. The sequel to the 2014 sleeper hit tells the story of Grace Wesley, a high school teacher dragged into court for talking about Jesus in her classroom. The movie imagines a hostile government bent on rooting out any trace of religion in public life. As the prosecuting attorney threatens, “We’re going to prove once and for all that God is dead.” The timing of this film’s release may have been intentional.
Trump does well among those who identify as evangelical—but lack deep formation in faith. Formation fixes people’s eyes on higher things.
Historically, black people and those deemed “homosexual” have been marginalized and silenced on many faith-based campuses. My Then & Now post from December notes the increasing acceptance of black Christians at Christian schools. However, such acceptance has not been extended to LGBTQ Christians. W.E.B. Du Bois’s The Souls of Black Folk intertwines “the problem of the twentieth century” color line with LGBTQ resistance in the 21st century.
British Columbia's church attendance rate is lower than Canada's, and Vancouver's is lower still. Yet vibrant things are happening in the city.
When we think of religious conservatism, we likely think in terms of slogging through the trenches of the great American culture war. But does the culture war serve as a useful paradigm for understanding religious conservatism?
“Is there a back door out of hell?” I asked the students seated across the table from me. The question hung there for a minute as they considered it. If they said yes, what would that mean about how they had always thought about hell? If they said no, what would that mean about how they had always thought about God? In fall 2014, I had the opportunity to teach Contemporary Religious Thought.
Joseph Bottum contends that the decline of mainline churches has created a moral vacuum that conservative Catholics and evangelicals have been unable to fill.
The anticipated publication on Thursday of Laudato Si’, Pope Francis’s encyclical on the environment, has American conservative Protestants up in arms. Firmly grounded in Catholic teachings on social justice, the encyclical is the culmination of half a century of Catholic thinking on the environment. Why then do American conservative evangelicals so adamantly oppose environmentalism? Since the environmental movement’s peak in the 1970s, evangelicals have pilloried environmentalists and cast doubt on problems like global warming.
Mark Achtemeier and I once faced off at General Assembly over gay ordination. Sixteen years later, he preached at my ordination.
A recent meeting of the Conference on Faith and History featured a paper session titled “20th century evangelicalism.” Surprisingly, all three papers focused on conservative Protestant gender ideologies in the years since World War II. Just a few years ago, I would have expected studies of evangelicalism to emphasize political influence. Is gender the hot new topic?