Posts tagged with: evangelicals

In my previous article, Part One, I showed how a conservative political and social movement has evolved over the past fifty years in America and how the evangelical church began to get involved in this movement. This movement led to what has been commonly called the “Christian Right.” This abused, and misused word, is now used to disparage almost everything conservatives attempt to do in the larger culture. The result of this political debate over the past thirty years has been an increased partisanship in America that threatens to derail the church both missionally and culturally. As a result we seem to have reduced the public witness of the church to support for the Republican Party, or at least to a set of a few talking point issues, in some cases. It is time to take a new look at all this and ask, “How do we engage the public square in a more effective way?”

(Continue reading the rest of the article at the ACT 3 website…)

John H. Armstrong is founder and director of ACT 3, a ministry aimed at "encouraging the church, through its leadership, to pursue doctrinal and ethical reformation and to foster spiritual awakening."

On this eve of the mid-term elections in the United States, it’s worthwhile to reflect a bit on the impetus in North American evangelical Christianity to emphasize the importance of politics. Indeed, it is apparent that the term “evangelical” is quickly coming to have primarily political significance, rather than theological or ecclesiastical, such that Time magazine could include two Roman Catholics (Richard John Neuhaus and Rick Santorum) among its list of the 25 most influential “evangelicals” in America.

When the accusations came to light about Ted Haggard, which led to his resignation from the National Association of Evangelicals and eventual dismissal from New Life Church, the first instinct by many was to see this as primarily a political event. Late last week James Dobson said of Haggard, “It appears someone is trying to damage his reputation as a way of influencing the outcome of Tuesday’s election.” Perhaps the timing of the charges did indeed have political motivations, but Haggard’s admission of guilt carries with it implications that reach far beyond mere politics, into the realm of the spiritual.

It should be noted that after Haggard’s guilt came to light, Dobson did say that the scandal had “grave implications for the cause of Christ,” and Pastor Larry Stockstill, head of the oversight board in charge of Haggard’s investigation, said “that politics played ‘zero’ role in the haste of the process that led to Haggard’s removal, and that the oversight board received no political pressure from anyone.” But even so, the fact that Haggard has been portrayed as a political heavyweight (with access to the President) and the National Association of Evangelicals has been called “a powerful lobbying group,” rather than an ecumenical and ecclesiastical organization, speaks volumes. (more…)

I saw the most fascinating and lively exchange between two political conservatives on C-Span Book TV last weekend. It featured Andrew Sullivan, the homosexual activist who is actually a libertarian politically, and David Brooks, the Jewish columnist for The New York Times. Brooks has an unusually keen insight into evangelicalism, as can be seen in his frequently thoughtful references to it. He is also a wonderfully nuanced political conservative of the very best sort.

The televised event was sponsored by the famous Cato Institute. Brooks critiqued Andrew Sullivan’s reaction to religious conservatives and especially his new book, The Conservative Soul: How We Lost It, How to Get It Back (HarperCollins, 2006). The book addresses the recovering of the real heart and soul of conservatism, a misnamed book if there ever was one. Brooks did a masterful job of showing Andrew Sullivan why he failed to understand religious conservatism on the whole. He made several important points, especially regarding John R. Stott representing more of the deep and thoughtful evangelicalism of America than Sullivan realized.

There were three things David Brooks noted that will stand out for me for some time.

  1. The conservative movement needs to leave a lot more room for honest doubt.

  2. The core lesson of 9/11 was the deep impact that sin still has on human nature.
  3. Conservatives need to embrace the truth of “epistemological humility” with greater understanding.

John H. Armstrong is founder and director of ACT 3, a ministry aimed at "encouraging the church, through its leadership, to pursue doctrinal and ethical reformation and to foster spiritual awakening."

Blog author: jballor
Wednesday, November 1, 2006

Christianity Today has identified four political races to watch that “feature debates about issues of special concern to evangelicals.” One of these is Michigan’s race for governor between incumbent Jennifer Granholm and challenger Dick DeVos.

CT is featuring the economy as an issue of evangelical concern in this race:

The September news of massive layoffs by Ford has become far too common in Michigan. Unemployment stands at 7.1 percent, well above the national average. What’s bad for the state could be good for the campaign of Dick DeVos, the Republican. The name may sound familiar to evangelicals. His father, Rich DeVos, helped found Amway Corporation and bankrolled many evangelical schools and ministries.

Acton’s Jerry Zandstra is quoted in the brief piece, as is Corwin Smidt, executive director of Calvin College’s Paul B. Henry Institute for the Study of Christianity and Politics, whose “research indicates evangelicals have become more receptive to Republican economics.

Says Smidt, “Whereas evangelicals were fairly united on social issues in the 1980s and early 1990s and much less unified on economic issues, evangelical voters took a much more unified stand on economic issues by the end of the millennium.”

This contradicts, by the way, the message of Fr. Andrew Greeley and Michael Hout in their recent book The Truth About Conservative Christians: What They Think and What They Believe. In a review of the book, E.J. Dionne writes of their conclusions, “All this suggests that a significant share of the white Christian community, including Evangelicals, is willing to hear alternative arguments to those offered by the Right. Greeley and Hout believe the best arguments for Democrats are about economics. ‘Get economic justice right,’ they argue, ‘and the conservative Christians held back by economic injustice will back you.'” (HT: Mirror of Justice)

Other races featured by CT include Pennsylvania’s Senate race between Bob Casey Jr. and Sen. Rick Santorum and South Dakota’s abortion ban.

Blog author: dwbosch
Wednesday, November 1, 2006

Just in time to celebrate All Saints Day, I’m hosting this week’s Christian Carnival over at The Evangelical Ecologist.

I visited each site while building the carnival page and was impressed by what was there. If it’s been a while since you’ve had a chance to expand your blogroll or your boundaries of contemporary Christian thought, you really should drop by. You’ll be encouraged and challenged in many ways.

If you’re a Christian blogger, you can find out more about joining the Christian Carnival here.

Grace and peace,


The role of evangelicals in the public square has been a major development in American life over the past twenty-five or thirty years. A recent spate of popular books has looked at this phenomenon very critically. The number of books from the political and religious left, arguing against the rise of the newer evangelical right, makes for a full shelf of books by now. Most of these popular and poorly written books sound like dire warnings about a coming religious takeover of the country. (Do not fear, blue state America is still pretty strong and this feared religious change is about as likely as a snow storm in Chicago on July 4th!)

The actual history behind all of this is really much more interesting than the fears. Historically, fundamentalism led conservative churches in America, since the 1920s, to pull away from public life in general, especially from politics. While mainline liberalism embraced a “social gospel,” evangelicals gave up on social and public involvement almost entirely. (The late evangelical scholar Carl F. H. Henry called upon evangelicals to re-enter the public sphere, writing several important books to that effect, more than fifty years ago, but few listened seriously to his intelligent plea until the popular revolts of 1980s gained traction.) In addition to this tendency to react to liberalism social gospel emphasis, evangelicals also developed escapist and over-realized millennial theories that fed a basic social passivity about the culture. This emphasis said, in effect, “Christ is coming soon so our only role in culture is to rescue as many souls as possible before he comes.” Many liberal Christians continued to engage the political process, even embracing a politics of personal destruction by the 1960s. But evangelicals, at least in my early years, saw politics as “dirty business” and not worth their time as serious Christ-centered Christians.

(Continue reading the rest of the article at the ACT 3 website…)

John H. Armstrong is founder and director of ACT 3, a ministry aimed at "encouraging the church, through its leadership, to pursue doctrinal and ethical reformation and to foster spiritual awakening."

Blog author: jballor
Saturday, October 21, 2006

In the latest Interfaith Stewardship Alliance newsletter, dated Oct. 21, Cal Beisner passes along his response to the letters sent by Bill Moyers’ legal counsel (background on the matter with related links here).

Here’s what Beisner says as related through his own counsel:

Your letter of October 18, 2006, to Interfaith Stewardship Alliance and your letter of October 19, 2006, to Dr. E. Calvin Beisner have been sent to me by my clients for reply.

I have carefully examined the language in the Interfaith Stewardship Alliance Newsletter dated October 9, 2006, that you contend in your October 18 letter is defamatory of your client, Bill Moyers. My examination of that language in the light of applicable United States Supreme Court opinions and those from other jurisdictions as well as major treatises on defamation forces me to the opinion that the language is not legally capable of a defamatory meaning. I would be pleased to review any authority you have that you believe supports your position.

Dr. Beisner is troubled by the fracturing of the relationship with your client and desires to attempt to restore that relationship outside of the civil courts as Christians are admonished to do in First Corinthians chapter six. He was preparing to do this before he received your first letter, which necessitated his seeking legal counsel. He sincerely believes that he accurately summarized in the newsletter his recollection of a private conversation with your client that was not recorded prior to the interview on camera. He also believes his recollection may have been influenced by a conversation he and your client had on the way to the airport following the interview. Finally, he stands by the opinions expressed that you challenge in your letter.

Accordingly, your demands in your letters are rejected. Should you be able to call to my attention applicable authority in support of your position which is persuasive, then your demands will be reconsidered.

Beisner concludes by saying of Moyers, “While I understood from the conversation that he was a Democrat, I accept his representation that he is an independent.”

In the meantime, Don Bosch has compiled a series of quotes from Moyers which show the political direction of his thinking about evangelicals and climate change. “How wide is the gap between a ‘political agenda’ and expressing a point of view,” wonders Don. With the “circumstantial evidence” in hand, Don writes, “A long stretch to ‘dividing the evangelical vote?’ I’ll let you decide that for yourself.”