Tag Archives: social justice

Time magazine: How young evangelicals differ on social issues from older generations of evangelicals


One Time writer has described how young evangelicals differ from their parents and grandparents on social issues and compassionate ministry (h/t to Trevin Wax):

While their grandparents might have considered political and social engagement inappropriate and their parents may have spent their energies on culture-war issues such as abortion and school prayer, the members of the newest generation of Evangelicals are less interested in choosing sides. They focus on nonideological causes like fighting for clean water and poverty relief and fighting against sex trafficking.

and

When students at Wheaton and other Christian schools go on short-term missions during spring break or over the summer, they may expect to spend their time painting churches or handing out Bibles. But once on the ground, they’re faced with first-order problems like a lack of clean drinking water or safe housing, and they return with a sense of poverty’s scope that cannot be alleviated simply by prayer.

Read the full article at Time’s website. Does this ring true for you, dear readers?

Podcast on evangelical theology, globalization, postmodernism, and seminary education, with John Franke & friends


This conversation was really fun to have. And maybe even has some light to cast on, as my colleague Kyle Roberts says, “the present and future of evangelical theology, the challenge of globalization and postmodernity, the prospects for the evangelical church in the days ahead, and the role of seminary education in all of this.”

Kyle (a rising theologian, like Christian Collins Winn, who also speaks out on this podcast) explains: “The dialogue participants were John Franke, of Biblical Seminary (on campus to lecture at Bethel University and Seminary), Chris Armstrong, church history professor at Bethel Seminary, Christian Collins Winn, historical theology professor at Bethel College of Arts and Sciences, and myself. Enjoy this discussion and please add any comments or questions of your own for further discussion.  We view this as the beginning of a conversation, not the end.”

Enjoy the podcast, and (we hope) many fascinating posts to come on Kyle’s blog.

Rick Warren says: U need to know Christoph Blumhardt. OK. Blum-who?


Well, we should all know about Johann and (his son) Christoph Blumhardt–that’s for sure. And not just because Rick Warren tweeted the other day and said that we should (the tweet read: “Wherever a handful stand together on the Rock, the realities of God’s Kingdom appear” Christoph Blumhardt (U need to know him)).

You’re in luck! My brilliant friend and colleague, the rising theologian Christian Collins Winn, who teaches at Bethel University (my seminary’s sister institution) has written and continues to write on these fascinating Blumhardts. And when I asked, he was only too happy to provide the following brief meditation on their lives and theology(ies):

[UPDATE: Here is a post describing a never-before-translated biography of the elder Blumhardt.]

Johann Christoph Blumhardt (1805–1880) and his son Christoph Blumhardt (1842-1919) would certainly qualify as  “neglected theologians.”  Both Blumhardts, charismatic pastors from southwestern Germany (Württemberg), managed to be two of the most influential “theologians” of the later half of the nineteenth-century without anyone, at least not anyone in the English speaking world, really knowing about it.  But don’t take my word for it, listen to Emil Brunner speaking about the origins of what has come to be called dialectical theology: “The real origin of the Dialectic Theology is to be traced, however, not to Kierkegaard, but to a more unexpected source, to a place still farther removed from the main theological thoroughfare-to the quiet Boll of the two Blumhardts.”[1] Or consider these words recently published by Jürgen Moltmann: “My ‘Theology of Hope’ has two roots: Christoph Blumhardt and Ernst Bloch.”[2]

Rhetorical hyperbole you say?  Perhaps, but given that not only Brunner and Moltmann, but Karl Barth, Eduard Thurneysen, Friedrich Gogarten, Dietrich Bonhoeffer, Oscar Cullman, Paul Tillich and Gerhard Sauter all claim to have been influenced, or at the very least,  to have known the thought of the two Blumhardts with some intimacy, a strong case can be made that the “pastors from Boll” had an important role in shaping the theological imagination of one of the most creative generations of Protestant thought in recent memory.  This fact alone warrants the Blumhardts far more attention than they have received. Continue reading

“A religious genius.” “One of the most massive figures of the late 17th and early 18th centuries in Europe.” Ernst Stoeffler on August Francke


As far as I can tell, evangelicalism right now, here in America, could really use a re-infusion of the spirit of the 17th- and 18th-century German Pietists. And it is up to a school like Bethel University (truth in advertising: my employer), whose founding denomination is a Pietist one, to position itself under the fountain of historical Pietism and get a good, thorough soaking in that movement’s spirit. For though Pietism is our heritage, we don’t know what it was any more. That’s a sad loss.

Specifically, we stand to learn from such Pietist leaders as August Hermann Francke, the subject of this post, how to overhaul education, social action, and the Christian life along Pietist lines. If this sounds intriguing, then read on . . . Continue reading

Is the black church dead?


A New York Times article follows up on the recent provocative article by Eddie S. Glaude Jr., a religion professor at Princeton, called “The black church is dead.”

I’d be interested to hear especially from African-American readers of this blog whether there is truth in Glaude’s charges. Certainly I’ve heard for some time that this community is struggling with the pernicious health-and-wealth doctrine. But has all social action gone by the boards in black churches? Is the church really no longer a cohesive institution among African-Americans?

A pioneer of social ministry in an early evangelical revival: August Francke


I’m posting a few things related to that proto-evangelical movement of church reform and revival, German Pietism (17th & 18th c.). A couple of these posts (here and here) relate to one of Pietism’s most intriguing and influential figures, August Hermann Francke. So here is a biographical sketch of Francke:

THE LIFE AND WORK OF AUGUST HERMANN FRANCKE (1663-1727)

I want you to note two things: First, his learnedness and commitment to education (though he asserted paradoxically that a learned man is the hardest to get into the kingdom), and second, his pursuit of social ministry (the orphanage and many related enterprises). These facts seem to contradict the common stereotype of Pietism as a movement both brainless and inward-turned.

August Francke was born in 1663 and grew up in an area of Germany that was a stronghold of the teaching of Johann Arndt [on whom, another post for another time! He was a pre-Pietist spiritual teacher whose book True Christianity inspired Pietist leaders]. Something of a child prodigy, Francke had studied, by the age of 16, philology, philosophy, Greek, logic, metaphysics, geography, history, and Hebrew. He was a linguistic genius—by his death he knew some 35 languages. Continue reading

Department of oxymorons: Ten “hot issues” in Christian history today


Another re-post from Christianity Today’s history blog:

Department of Oxymorons: Ten “Hot Issues” in Christian History Today

by Chris Armstrong

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We moderns (and even we postmoderns) love top-ten lists. David Letterman has even managed to prop up a wilting career by providing one daily.

This list reaches fearlessly into the land of the oxymoron – you know, those lovely self-contradictory statements: “jumbo shrimp,” “airline food,” “Microsoft Works™.” The oxymoron for today: “Hot issues in history.”

That was the topic put to me a couple of years ago when my seminary’s sister undergraduate institution, Bethel College, was looking to spiff up the Christian history content of its Western Civ curriculum. Would I come talk to the course’s cadre of professors about what’s “new and exciting” in this field of history? So I took my best shot.

I can’t say my colleagues in the guild of Christian historians are staying awake nights wrestling with any of the following 10 issues. But these are all matters that I’ve recently seen discussed – some of them with some heat – by historically conscious evangelicals. If there is a theme to the list, it is this: How does our history define us, and how should it?

So here goes: Continue reading

Berea College and UVa: Two vastly different centers of theological excellence


Radical egalitarian hotbed Berea College. Brilliant theological think-tank UVa (University of Virginia).

Berea was founded in slave Kentucky in 1855 as an integrated school committed to the equality of all in God’s sight. It has survived to today with its vision intact, while the institution it modeled itself on, Oberlin College, now has no idea who Charles Finney was or how Christianity suffused its own founding (I know; I attended Oberlin for two years in the mid-1980s).

UVa was founded by the Deist Thomas Jefferson as a secular institution, with a desire to become a place of open dialogue, rather than a school under the thumb of a Christian denomination. For that very reason, perhaps, the doors of its religious studies department opened to some of the best and brightest Christian thinkers in the country, alongside scholars of other religions, and this secular school is now a regular Christian theological think-tank.

OK, I’ll admit it: I did not come up with the bright idea of digging into the history of these two schools and writing a stellar article about them. But Jason Byassee did. Here’s what Jason discovered about the history and present power of these two very different but equally kingdom-serving institutions.

Thanks, Jason, for another superlative article.

Hey Glenn Beck: What church websites actually say about “social justice”


Folks, check out what some church websites actually say about “social justice.” The comments on this web page tell it all. Thank God some churches still translate the gospel into compassionate action . . .

Is “social justice” a Christian code-word for “communism and Nazism”? Fox News’s Glenn Beck says so, and evangelical leaders are striking back


Fox News personality Glenn Beck has told his viewers to leave Christian churches that preach social justice. Now evangelical leaders are striking back, with Jim Wallis leading the way.

But Jerry Falwell Jr. is backing up Beck, who says that “social justice” in church rhetoric is to be considered a code-word and cover-up for “communism and Nazism.” Read about it here or here.

What do you think? Is there a place in the preaching and life of the church for social justice? Is correcting social inequities part of the “good news” of the gospel?