Sublime

Roger Olson, a Baptist theologian who opposed the Calvinist insurgency, compared the “young, restless, and Reformed” movement to Gothard’s Basic Youth Conflicts seminar, observing that there was “a certain kind of personality that craves the comfort of absolute certainty as an escape from ambiguity and risk and they find it in religion or politics

IT WAS 1971. I was a seventeen-year-old high school senior fresh into a brand new experience of faith. I was also full of zeal for evangelism but clueless about how to evangelize other than just telling my friends about what I was so passionate about — God, Jesus, the Bible, salvation, and the rapture.

For one thing, he saw in Calvinism’s evolving support for the idea of religious freedom—the advocacy of the rights of diverse churches to pursue their various patterns of life and worship—an implicit endorsement of the idea of ecclesiastical pluriformity.

It is not an exaggeration to suggest that Willard’s critique of contemporary evangelicalism places him as one who generally views the enterprise as focused on objectives often contradictory to those presented as the missio Dei throughout the whole of Scripture.

Concern for Nominal Christians of Specific Types

neo-orthodox

social and experiential.

(A major issue that conservatives even today have yet to solve is how, in opposing the reductions of the immanent frame, they can avoid the perception of being against justice and mercy and can support all humans flourishing.)

we will work through Edwards’s personal acquaintance with uncommitted Christianity in chapter two.