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The Next Frontier: Why Evangelical Seminaries Must Engage this Issue

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I approach this discussion as a seminary professor who teaches theology and Christian Thought courses, including a course devoted to “Theology and Science.” I have discovered that our seminary students have had very little exposure to complex discussions of the relation between science and theology. They often come into seminary (as I did) with minimal science background and often with only peripheral exposure to questions and issues around the intersection of science and religion. Some of them, having been raised in conservative Christian traditions, matriculate with perceptions about the fundamental incompatibility between scientific explanations about origins and orthodox Christian faith and theology. The evangelical seminary context calls for special attention to possibilities of constructive dialogue between the scientific consensus on origins and an evangelical, orthodox theology committed to the authority of Scripture.  

The Renewal of the Disciplines: Whither Science and the Holy Spirit?

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In last month’s post on the political, I suggested that a pentecostal theological contribution could spring off the Acts 2 theme toward a “many tongues, many political practices” approach. On this topic, I would like to suggest a tweak on the motif, in light of our discussion about modern science: “many tongues, many disciplines.” What might this mean for the renewal of science as a modality of human inquiry?

Topic #6: Evangelicalism and Scientific Models of Humanity and Cosmic and Human Origins

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Recent decades have seen a solidifying scientific consensus concerning the evolutionary origin of human life over a long period of time that stands in significant tension with common readings of Genesis 1-3. It can also impinge on the Creation-Fall-Redemption-Consummation metanarrative that frames much evangelical theology. Polls of the American public indicate significant resistance to the scientific consensus, with Gallup reporting in 2012 that 46% of the general population agrees with the statement “God created human beings pretty much in their present form at one time within the last 10,000 years or so.” Agreement rises to 67% for those reporting weekly church attendance but drops to 25% for those reporting not attending church. In light of this, some “leading questions” are

American Evangelicals and Political Strength

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The Christian faith has immediate political force through its central confession: “Jesus Christ is Lord”. God is the creator and governor of all things, the alpha and omega which includes Christ, the “Pantocrator” (“Ruler of all”, 2 Co 6:18; Rv 1:8, 4:8, et.al.). In the gospels, hearing and believing Jesus proclamation is the rule of God; and for Paul, this constitutes a “citizenship” of all who are in Christ (cf., Ph 3:10). Although Christian relationship to worldly, political power is one of deference (cf., Ro 13) as well as resistance “we should serve God rather than man” (Ac 4) the Christian hope is the universal reign of Christ in the messianic consummation of history and the recreation of all things (1 Co 15). Until then, it is through the proclamation of the Gospel that Christ’s Lordship is extended throughout humanity until the final revelation when “the meek shall inherit the earth” (Mt 5:28).

“How then should I live?”

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The essays and responses on the present topic of evangelicalism and politics have been scholarly, insightful, and thought-provoking.  For me, the discussion, inevitably, comes back to a personal question: How do I, a professing “evangelical,” live out my faith in my everyday world that is inherently part political?

Eschatology and Political Ends

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While some may view abortion as a tragic necessity, for others, both the freedom to terminate a pregnancy and to express oneself sexually with whomever one wills (assuming consent) are essential dimensions of their tacit, if not explicit, picture of human flourishing.  To the extent that this is true, it constitutes a direct assault on the picture of human flourishing depicted in the prophetic words of Scripture.

Too (Narrowly) Political, and Not Political Enough

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Evangelicals are often accused of being “too political.” But this has never been my experience. Yes, I know some Christians are always up in up in arms over select political issues (read: abortion and gay marriage) or are overly anxious about losing influence in the pluralistic marketplace of ideas—and of things (read: creation science, prayer in public schools, and the censorship of “Christmas”). But from my perspective, at least in the evangelical free-church circles I have been raised in and theologically trained in, I’ve observed—and practiced—far less overt political engagement than the public perception of evangelicals would suggest.

What do we really want in politics?

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Reading these fine contributions in anticipation of providing a response reminded me of what Richard Niebuhr described as “the enduring problem” in his book, Christ and Culture.   Niebuhr picked up on Troeltsch’s typologies in The Social Teaching of the Christian Churches.  In short, Troeltsch suggested that when the early church decided that Jesus would not be returning any time soon, they needed to make peace with the surrounding culture and its systems since it looked like we would be around for a while. Troeltsch then categorized churches into either sects or institutions which have left us with enduring typologies today in our attempts to articulate how and why evangelical Christians should be involved in politics which is a main focus of this month’s conversation.