Robb Ryerse: An Evangelical, Pro Gay Rights, Small Government, Medicare for All, Anti-Abortion, Anti-Confederate Monument, Pro Tax Reform, and Green Energy Republican Who Ran for Congress in 2018

Learn more here:

Ryerse is a graduate of Summit University (formerly Baptist Bible College) in Clarks Summit, PA and Biblical Theological Seminary in Hatfield, PA.   Summit University has roots in the fundamentalist General Association of Regular Baptist Churches.  Biblical Theological Seminary is a generally evangelical seminary founded when theologian Allen McRae broke ranks with fundamentalist crusader Carl McIntire.  Ryerse has since left fundamentalism and now pastors a more progressive evangelical congregation.

At one point early in the film, Ryerse notes that one his favorite books is “Feinberg’s Systematic Theology.”  I did not know that John Feinberg, Paul Feinberg, or their father Charles Feinberg ever wrote a complete systematic theology.  Perhaps I did not hear this correctly.

He is considering another run in 2020.

On “Evangelical Leaders”

Evangelical Praise

While we were hosting the #2 women’s volleyball team in the nation (NCAA Division III), I heard another Twitter battle erupted over the definition of “evangelical.”  The debate is summarized by religious historian Jesse Curtis at his blog Colorblind Christians.  Here is a taste:

In recent days an evangelical twitter tempest has reemerged, this time over the question of whether Jerry Falwell, Jr. is an evangelical leader. This is a more specific variation on the perennial question of who is an evangelical, and the Trump-era twist on it: what has happened to evangelicalism?

On one side are some evangelical elites and evangelical scholars who continue to insist on a theologically-defined evangelicalism rooted in David Bebbington’s work. The upshot of this definition is that you can make a distinction between “real” evangelicals and evangelicals in name only.

But other scholars, including sizable numbers of evangelicals, have come to see this theological definition as analytically unhelpful. To some critics, it smacks of contemporary movement boundary policing more than serious historical inquiry.

Among the more notable examples of this critique in recent years is Timothy Gloege’s 2018 Religion Dispatches piece, “Being Evangelical Means Never Having To Say You’re Sorry.” Basically, if a so-called evangelical is behaving badly, you can just write them out of the movement and rebrand it. Sorry, not sorry.

Read the entire piece here.

So is Jerry Falwell Jr. an “evangelical leader?”  Of course he is.

So is Franklin Graham, Beth Moore, Robert Jeffress, Al Mohler, Mark Galli, John Perkins, David Barton, Kim Phipps, Paula White, Jo Anne Lyon, Russell Moore, D.A. Carson, Samuel Rodriguez,  Jim Wallis, Shirley Hoogstra, Andy Crouch, Tim Keller, Tony Campolo, Jonathan Wilson-Hartgrove, Justin Giboney, Max Lucado, David French, Philip Ryken, Richard Cizik, Ron Sider, Richard Mouw, Jimmy Carter, Leith Anderson, Eugene Habecker, Johnnie Moore, Gary Bauer, Shirley Mullen, John Piper, Eric Metaxas, Samuel Escobar, James Robison, Philip Yancey, Lisa Sharon Harper, Tony Evans, Michael Gerson, Joel Hunter, Bono, Joyce Meyer, Luis Palau, Tim Tebow, John Hagee, Joni Eareckson Tada, Benny Hinn, Marilyn Hickey, Wayne Grudem, Louis Giglio, Os Guinness, T.D. Jakes, John MacArthur, Jen Hatmaker, Rick Warren, Mike Pence, Francis Chan, J.I. Packer, Ken Ham, Josh McDowell, Creflo Dollar, Ralph Reed, Andy Stanley, George Marsden, Charles Stanley, James Dobson, Joel Osteen, Mike Huckabee, Lynne Hybels, Mark Noll, Ravi Zacharias, Randall Balmer, Cal Thomas, Kenneth Copeland, Gary Haugen, Bill and Gloria Gaither, Kay Arthur, Shane Claiborne, Jim Bakker, Michael Lindsay, Jim Daley, and Pat Robertson.  I am sure there are many I left out here, but I hope you get the picture.

If we thought about this historically, I would say that following individuals (not a comprehensive list, of course) were evangelical leaders in the United States:  Nancy Hardesty, Doug Coe, Charles Colson, Virginia Mollenkott, Leighton Ford, Angelina Grimke, Pat Boone, William Bentley, Dallas Willard,  Paul Rader, Sarah Grimke, Bob Jones, Bob Jones Jr., Phoebe Palmer, Bill Gothard, Jarena Lee, Charles Finney, Kathryn Kuhlman, Arthur Tappan, Harriett Beecher Stowe, A.B. Simpson, Harriett Livermore, David Payne, Roberta Hestenes, Oliver Buswell, Francis Scott Key, John Jay, Robert Dabney, Carl F.H. Henry, Fanny Crosby, Isaac Backus, David Wilkerson, W.A. Criswell, Tammy Faye Bakker, Alexander Campbell, Lott Cary, James Montgomery Boice, Nat Turner, Nathan Bangs, Jack Van Impe, Kenneth Kantzer, Carl McIntire, George Eldon Ladd, Jonathan Blanchard, Frank Gaebelein, Harold Lindsell, Francis Wayland, Arthur Holmes, Jimmy Swaggart, Sarah Lide Fountain,  Olaudah Equiano, John Walvoord, Denmark Vesey, John Fee, Sam Jones, Abraham Vereide, Anita Bryant, James D. Kennedy, Lemuel Haynes, Charles Parham, Richard Allen, Larry Norman, John Wimber, Thomas Coke, Beverly LaHaye, Thomas Dew, Robert E. Lee, A.C. Dixon, Elias Boudinot, Paul Jewett, Mary Stewart Van Leeuwen, Ida B. Robinson, J. Vernon McGee, Richard Fuller, Anne Beale Davis, Johnny Cash, Francis Willard, John Jea, David Zeisberger, David Walker,  John R. Rice, Samuel Stanhope Smith, Paige Patterson, Sharon Gallagher, David Rice ,Chuck Smith, John Stott, James Earl Massey, Oral Roberts,  Samuel Adams, Billy James Hargis, Jack Hayford, Lyman Beecher, Roger Sherman, John Todd, Lorenzo Dow, Michael Cromartie, John Jasper, John Leland, James McGready, Lewis Sperry Chafer, Donald Grey Barnhouse, William Lloyd Garrison, C. Everett Koop, Elisabeth Elliott, Jerry Falwell Sr., Bill Bright, Billy Graham, R.A. Torrey, William Bell Riley, Charles Colcock Jones,  William Seymour, Mark Hatfield, Aimee Semple McPherson, William and Catherine Booth, A.T. Pierson, Tom Skinner, Billy Sunday, Stonewall Jackson, James Henry Thornwell, Cameron Townsend, Mary Craddock, John Witherspoon, Francis Asbury, William Jennings Byran, Charles Fuller, J. Frank Norris, Harold John Ockenga, Henrietta Mears, Timothy Dwight, Wilbur Smith, Philis Wheatley, J. Howard Pew, William Pannell, Rex Humbard, Barton Stone, D.L. Moody, C.I. Scofield, Tim LaHaye, Francis Schaeffer, and Nelson L. Bell.

Read about these figures.  They have/had different views on a host of “hot button” issues– the role of women in the church, race, slavery, foreign policy, social justice, politics, etc.  They disagree on a lot.  But they are also united in a shared approach to Protestant faith. They all believe(d) that human beings were sinners in need of redemption through a born-again experience and made such an experience the hallmark of religious identity.  They all believe(d) in the authority of a divinely/inspired Bible as a rule of faith and practice and turned to it to justify their views on a host of issues.  They all believe(d) in the necessity of sharing their faith with others through personal evangelism, mass crusades, and local revivalism.

They are/were all evangelicals.

Michael Gerson on Evangelical Anxiety

Trump court evangelicals

Many evangelicals believe that their religious liberty under attack.  Perhaps “attack” is a bit extreme, but there are some legitimate threats to religious liberty.  Michael Gerson of The Washington Post agrees with this assessment.  But he also reminds us that evangelicals face a much greater threat.  Here is a taste of his recent column:

Much white evangelical support for President Trump is based on a bargain or transaction: political loyalty (and political cover for the president’s moral flaws) in return for protection from a hostile culture. Many evangelicals are fearful that courts and government regulators will increasingly treat their moral and religious convictions as varieties of bigotry. And that this will undermine the ability of religious institutions to maintain their identities and do their work. Such alarm is embedded within a larger anxiety about lost social standing that makes Trump’s promise of a return to greatness appealing.

Evangelical concerns may be exaggerated, but they are not imaginary. There is a certain type of political progressive who would grant institutional religious liberty only to churches, synagogues and mosques, not to religious schools, religious hospitals and religious charities. Such a cramped view of pluralism amounts to the establishment of secularism, which would undermine the long-standing cooperation of government and religious institutions in tasks such as treating addiction, placing children in adoptive homes, caring for the sick and educating the young.

But this is not, by any reasonable measure, the largest problem evangelicals face. It is, instead, the massive sell-off of evangelicalism among the young. About 26 percent of Americans 65 and older identify as white evangelical Protestants. Among those ages 18 to 29, the figure is 8 percent. Why this demographic abyss does not cause greater panic — panic concerning the existence of evangelicalism as a major force in the United States — is a mystery and a scandal. With their focus on repeal of the Johnson Amendment and the right to say “Merry Christmas,” some evangelical leaders are tidying up the kitchen while the house burns down around them.

Read the rest here.

This is the Best You Will Get from the *National Review* on “The 1619 Project”

1619

Jim Geraghty writes about everything that is missing from the story of African-American history told in The New York Times 1619 Project.  The National Review writer seems to think that the project is an African-American history textbook that must cover everything.

But David French sees some merit in the project:

The black American argument for liberty is achieving new prominence in part because of the New York Times’s “ 1619 Project” — an ambitious effort to reframe the arrival of the first slaves on America’s shores as our nation’s “true founding.” Many of the accompanying essays are interesting and provocative, though they don’t truly make the case that America came into being as a result of slavery rather than through the ratification of one of the most stirring and aspirational documents in human history. The true founding of our nation resulted in the creation of a series of painful conflicts between the promise of liberty and the reality of oppression, and the promise of liberty has prevailed time and again. But the focus on 1619 should provide modern Evangelicals — many of whom are in a state of near-panic — with a healthy dose of perspective.

I like French’s piece because he draws upon African-American history as an antidote to evangelical political pessimism.  A lot of his thoughts here echo the last chapter of Believe Me in which I suggested that the Civil Rights Movement could serve as a model for white evangelical political engagement today.

Mainline Protestants for Trump

Bethel Lutheran Church ELCA, Willmar

When it comes to Christians supporting the Trump presidency, evangelicals get all the attention.  But as Chris Gehrz notes in his recent Anxious Bench post, mainline Protestants are not immune to Trump love.  I don’t know of any “court mainliners,” but it seems like a pro-Trump sentiment is alive and well among Lutherans.  Here is a taste:

Consider the largest Protestant denomination in my part of the country: the Evangelical Lutheran Church in America (ELCA). At its annual meeting earlier this month, the ELCA not only passed statements condemning patriarchy and white supremacy, but made national news for declaring itself a “sanctuary church body.” Hundreds of delegates joined Lutheran activists in marching a mile to the Milwaukee office of the federal office of Immigration and Customs Enforcement, where they held a prayer vigil and posted 9.5 theses on care for refugees and other immigrants. “We put the protest back in Protestant,” proclaimed some of the signs held by protestors. (And I don’t think they meant it like one of our blogging neighbors does.)

As religion reporter Emily McFarlan Miller had predicted, the 2019 ELCA assembly offered “a window into the issues important to many progressive Christians across the country.” But how many of the ELCA’s 3.5 million members are actually (politically) progressive?

Consider some of the numbers that political scientist Ryan Burge has been crunching from the Cooperative Congressional Election Study (CCES), which surveys over 64,000 Americans every two years. Not only do 49% of ELCA respondents in the 2018 CCES identify as Republican (vs. 42% as Democrats), but even more approve of Donald Trump: 52% of those Lutherans, 35% strongly. When Burge drilled down to look at religious behavior, he found that ELCA support for Trump was strongest among those who attended church most often and weakest among those who show up just once or twice a year.

Read the entire piece here.

Some Evangelicals Did Not Like Trump’s Use of Profanity at a Recent Rally

Republican presidential nominee Donald Trump blows a kiss to supporters following a campaign rally in Akron

In 1982, the evangelical activist Tony Campolo gave a sermon to an evangelical conference called Spring Harvest.  Here is how he began his talk:

I have three things I’d like to say today. First, while you were sleeping last night, 45,000 kids died of starvation or diseases related to malnutrition. Second, most of you don’t give a shit. What’s worse is that you’re more upset with the fact that I said ‘shit’ than the fact that 45,000 kids died last night.

I thought about Campolo’s line again as I read about evangelicals in West Virginia who were upset that Trump used profanity at his recent Greenville, NC rally.  Here is a taste of Gabby Orr’s piece at Politico:

Paul Hardesty didn’t pay much attention to President Donald Trump’s campaign rally in Greenville, N.C., last month until a third concerned constituent rang his cellphone.

The residents of Hardesty’s district — he’s a Trump-supporting, West Virginia state senator — were calling to complain that Trump was “using the Lord’s name in vain,” Hardesty recounted.

“The third phone call is when I actually went and watched his speech because each of them sounded distraught,” said Hardesty, who describes himself as a conservative Democrat.

Here’s what he would have seen: Trump crowing, “They’ll be hit so g–damn hard,” while bragging about bombing Islamic State militants. And Trump recounting his warning to a wealthy businessman: “If you don’t support me, you’re going to be so g–damn poor.”

To most of America, the comments went unnoticed. Instead, the nation was gripped by the moment a “send her back” chant broke out as Trump went after Somali-born Democratic Rep. Ilhan Omar, an American citizen. But some Trump supporters were more fixated on his casual use of the word “g–damn” — an off-limits term for many Christians — not to mention the numerous other profanities laced throughout the rest of his speech.

Read the entire piece here.

Do Evangelicals Have a Porn Problem?

AddictedYes and no.  Or at least this is the argument of Oklahoma University sociologist Samuel Perry in his new book Addicted to Lust: Pornography in the Lives of Conservative Protestants.

Perry argues that evangelical men who take their faith seriously and try to practice it in everyday life view porn less than non-evangelicals.  The real porn problem is the church’s perception that is has a serious problem.

Here is a taste of Jana Riess’s interview with Perry at Religion News Service:

There are several. Drawing on numerous studies, Perry finds that:

Despite the statistical finding that conservative Christians are less likely to use porn, the perception within evangelical churches is that this has become an enormous problem for the faithful. To them, the fact that only 40% of conservative Protestant men under age 40 have seen porn in the last year is not cause for rejoicing but for alarm—and the alarm itself may be creating, or at least exacerbating, psychological and marital problems for those Christian users.

Whereas many other Americans seem to be able to view porn without it causing significant mental health problems, for conservative Christians it’s different. The church’s zero-tolerance policy for porn means those who consume it only occasionally might see themselves as addicts from the first viewing. Even though conservative Christians use porn less than other Americans, they are statistically twice as likely to consider themselves “addicted” to it. Their shame can be soul-crushing.

Read the entire interview here.

My Favorite Moment From the 2019 Annual Meeting of the Society of the History of the Early American Republic (SHEAR)

Yesterday I was part of a panel of early American historians who write op-eds and other public pieces for public consumption.  The panel included Jill Lepore, Erica Dunbar, Yoni Appelbaum, and Grantham Rao. I will blog about this panel later today, but I thought I would share an exchange that occurred during the session:

Me (during my presentation):  “I am an evangelical Christian.”  (This was relevant because I was talking about an op-ed I wrote about Trump in The Atlantic).

Audience member during Q&A, speaking to the standing-only crowd: “I think it is worth noting here that we have a real live evangelical in our midst.”

Me:  “Yes–and after the session I will be outside in a cage so you can all examine me more fully.”  (Yes, I can get a bit snarky).

Audience: Awkward laughter.

Jill Lepore (addressing the aforementioned audience member): I’m gonna stop you right there. This is not a session about John or his faith, it is about writing op-eds for public audiences.

Thanks, Jill.

I also appreciate all of the evangelicals and people of other Christian faiths who came up to me after the session and offered words of encouragement for my work.

More later.

The Collapse of Evangelicalism’s Cultural Center

Lifeway

Over at Slate, Ruth Graham writes about the decline of the Christian bookstore.  Here is a taste of her piece:

The Christian publishing industry, and its distribution arm in Christian bookstores, plays a central role within evangelical culture, even for those who don’t read “Christian books.” Since evangelicalism has no central authority, the publishing industry’s self-defined borders have a huge impact on the people, ideas, and practices that get publicly promoted—and eventually accepted—as “true” Christianity. “Publishers have been really central to granting authority within evangelical culture … and for evangelical celebrities to be created,” said Daniel Vaca, a historian at Brown University whose book Evangelicals Incorporated: Books and the Business of Religion in America will be published later this year. “Publishers have provided a cultural center for evangelicalism.”

Read the entire piece here.

This is so true.  As I read Graham’s piece, I was reminded of how little evangelical churches do to help their congregations navigate the evangelical culture–books, videos, television shows, movies, “Jesus junk,” and music–that they encounter online and in Christian stores.  A lot of evangelical churches have libraries, but they are usually not curated very well and have limited access to funds.  (There are exceptions to this rule!).

These Christian bookstores served as evangelicalism’s “cultural center” in the sense that they connected local believers to a broader evangelical world shaped by booksellers and other market-oriented forces.  The curators of this world brought us Joel Osteen, Paula White, Beth Moore, Rick Warren, Hal Lindsey, Josh McDowell, Tim LaHaye, Jerry Jenkins, Frank Peretti, Joyce Meyer, Max Lucado, Dave Ramsey, Lee Strobel, Eric Metaxas, Ben Carson, T.D. Jakes, David Jeremiah, Sarah Young, John Eldridge, Chuck Swindoll, John MacArthur, Kay Arthur, Anne Graham Lotz, Andy Stanley, and Joni Eareckson Tada, to name a few.

The evangelical world created by Christian publishing and bookstores largely centered on personal piety, Bibles and bible studies, self-help, and products that fused evangelical Christianity with the American dream.  (I have actually read and benefited from a few authors on the list in the previous paragraph, but I find that most of this stuff does not feed my soul or help me navigate my world in a thoughtful way).  In other words, these Christian bookstores rarely had large sections devoted to serious theology, biblical scholarship or books on how to bring serious Christian thinking–the kind produced at Christian colleges and seminaries–to social issues.  (This is why places like Hearts & Minds Bookstore in Dallastown, Pennsylvania or Baker Book House in Grand Rapids, Michigan are so important).

Now that the Christian bookstores are going away, and since it is unlikely that the church will replace the publishing industry’s curating function, the Internet and social media will become the cultural center of evangelicalism.  (One could probably argue that this has already happened).  In some ways, this is like jumping out of the frying pan and into the fire.  Individual websites, tweeters, and “influencers” will now serve as curators, resulting in the increasing fragmentation of American evangelicalism.

Conservatives Are at Each Other’s Throats. Alan Jacobs Weighs-In

ahmari-and-french-1559598976

I have not been following this whole David French–Sohrab Ahmari dust-up happening right now conservative circles, but I am guessing it has something to do with Trump.

But I did get a kick out of this exchange between an editor at First Things and David French.

But wait, there’s more:

As I noted above, I am not really following this debate.  But when Alan Jacobs weighs-in on something I read it.  Here is a taste of his piece at The Atlantic:

A story commonly told these days on both the left and the right says that American Christians, and especially evangelicals, are solidly behind President Donald Trump. The real story is far more complex, and has led many Christians to some fairly serious soul-searching, and others to ask hard questions about whether we even know what an “evangelical” is. Among Christians, as among so many other Americans, one of the chief effects of the rise of Trump has been to widen some fault lines and expose others that we didn’t even know existed. It is at least possible that some good will come from this exposure.

You can see some of these fault lines opening up in a recent controversy that has greatly occupied many journalists, scholars, and ordinary people who care about the relations between Christianity and conservatism. The controversy began when Sohrab Ahmari, the op-ed editor of the New York Post, tweeted, “There’s no polite, David French-ian third way around the cultural civil war”—referring to the lawyer, former soldier, and senior writer of National Review who has often made the case that Christians in the public arena need to practice civility. Ahmari then expanded that tweet into a full-scale attack on French, and since then, the conservative world has been fairly obsessed with adjudicating the dispute.

It’s important to note that Ahmari sees the differences between him and French as rooted, ultimately, in their different Christian traditions: Catholicism for Ahmari—who recently published a memoir of his conversion—and evangelical Protestantism. But whether this is indeed the heart of the matter, the dispute so far hasn’t fallen out that way. Some Catholics are with French, some Protestants with Ahmari. And in any case, I’m more interested in the ways this dispute illuminates questions that all Christians involved in public life need to reckon with than in choosing sides. How Christians choose to reckon with these questions will have consequences for all Americans, whether religious or not.

Read the rest here.

Discrimination Against Evangelicals and the Evangelical Victimization Narrative

Evangelicals 2

Earlier this month I was at Gordon-Conwell Theological Seminary in the Boston area for a panel discussion with Dartmouth religion scholar Randall Balmer on “Evangelicals and Politics.”  Mark Massa of Boston College’s Boisi Center served as the moderator.

Massa asked us if evangelicals had a “distinctive political style.”  I suggested, as I did in Believe Me: The Evangelical Road to Donald Trump, that much of evangelical politics is defined by fear, power, and nostalgia.

Balmer summarized evangelical’s political style in one word: “victimization.”  I thought about his answer again after reading Griffin Paul Jackson’s recent piece at Christianity Today: “Half of Americans Say Evangelical are Discriminated Against.”  Here is a taste:

Though evangelical Protestants remain the largest faith group in the country, as clashes over their beliefs turn up in the public square, half the country has come to believe evangelicals face discrimination in the US.

A new report from the Pew Research Center reveals that Americans see discrimination on the rise or holding steady across demographic groups, with evangelical Christians and Jews experiencing a significant uptick over the past few years.

Fifty percent of US adults agree that evangelical Christians are subject to discrimination, up from 42 percent in 2016. One in five (18%) say that evangelicals—about a quarter of the population—face “a lot” of discrimination.

Read the rest here.

Evangelicals only represent about 25% of the American population.  This means that a lot of non-evangelical Americans also believe that evangelicals face discrimination.  As the readers of this blog know, I am not a fan of the victimization narrative that defines much of political discourse on the Christian Right.  Balmer is right.  But I also think some of the discrimination of evangelicals is probably real.  Perhaps we brought it upon ourselves, but it is nonetheless real.  I wrote about this a few years ago at Aeon.

Tony Bennett, Evangelicalism, and University of Virginia Basketball

Bennett

Thomas Jefferson, the founder of the University of Virginia, was no evangelical.  But he was a champion of religious liberty and had a lot of support among Virginia evangelicals when he ran for president in 1800. So it is unclear what he would have thought about an evangelical running his school’s national championship basketball program.

UVA coach Tony Bennett has been outspoken about his evangelical faith.  His faith has been covered by the Billy Graham Evangelistic AssociationThe Daily Progress,  the Baptist Press, Fellowship of Christian Athletes, and Heavy.  (The Washington Post discussed how he handled racism during 2017 white nationalist invasion of Charlottesville, but says nothing about his Christian faith).

Following his team’s national championship victory on Monday night, Bennett told Jim Nantz that he had played a Christian song titled “Hills and Valleys” to get his team ready for the game.  This song must have had special meaning for Bennett.  Last March, Bennett’s UVA program was definitely in the “valley” after it became the first #1 seed to lose to a #16 seed (UMBC). (It should be no surprise that Bennett received a text from former NFL coach and motivational speaker Tony Dungy after the loss to UMBC).

The lyrics of “Hills and Valleys” focus on God’s faithfulness during the joy and pain of life:

I’ve walked among the shadows
You wiped my tears away
And I’ve felt the pain of heartbreak
And I’ve seen the brighter days
And I’ve prayed prayers to heaven from my lowestplace
And I have held the blessings
God, you give and take away

No matter what I have, Your grace is enough
No matter where I am, I’m standing in Your love

On the mountains, I will bow my life
To the one who set me there
In the valley, I will lift my eyes to the one who sees me there
When I’m standing on the mountain aft, didn’t get there on my own
When I’m walking through the valley end, no I am not alone!
You’re God of the hills and valleys!
Hills and Valleys!
God of the hills and valleys
And I am not alone!

I’ve watched my dreams get broken

In you I hope again!
No matter what I know
Know I’m safe inside Your hand

On the mountains, I will bow my life
To the one who set me there
In the valley, I will lift my eyes to the one who sees me there
When I’m standing on the mountain aft, didn’t get there on my own
When I’m walking through the valley end, no I am not alone!
You’re God of the hills and valleys!
Hills and Valleys!
God of the hills and valleys
And I am not alone!

Father, you give and take away
Every joy and every pain
Through it all you will remain
Over it all!

Father, you give and take away
Every joy and every pain
Through it all you will remain
Over it all!

On the mountains, I will bow my life
To the one who set me there (to the one who set me there)
In the valley, I will lift my eyes to the one who sees me there
When I’m standing on the mountain aft, didn’t get there on my own
When I’m walking through the valley end, no I am not alone!
You’re God of the hills and valleys!
Hills and Valleys!
God of the hills and valleys
And I am not alone!
You’re God of the hills and valleys!
Hills and Valleys!
God of the hills and valleys
And I am not alone!

Frankly, it’s refreshing to see Bennett invoke a song that celebrates God’s faithfulness in the wins AND the losses.

The role that Bennett’s faith plays in his coaching is covered well in Jonathan Adams’s piece at Heavy. Here is a taste:

Virginia coach Tony Bennett is outspoken about his Christian faith and how it shapes his work with players. During the 2019 NCAA tournament, Bennett noted his faith helps him through stressful situations in games.

“You certainly feel things – things bother you, but where does peace and perspective come from? And I always tell our guys: It’s got to be something that is unconditional,” Bennett said, per Christian Headlines. “And I know I have that in the love of my family – unconditional acceptance and love. That’s huge. And I know I have that in my faith in Christ. That’s, for me, where I draw my strength from – my peace, my steadiness in the midst of things.”

Bennett committed to being a Christian while he was attending a Fellowship of Christian Athletes camp when he was 14, per Decision magazine. The Virginia coach emphasizes five pillars to his players, and the tenets have become a staple of the Virginia program. Bennett drew upon Biblical principals to create the five pillars: humility, passion, unity, servanthood and thankfulness. Former Virginia player Joe Harris spoke with Decision magazine about the impact these pillars have had on his life beyond basketball.

“You can apply those pillars to the rest of your life, not just basketball,” Harris noted to Decision. “I always tell people that being at Virginia with coach Bennett helped me in a huge developmental standpoint as a basketball player, but that I developed even more as a person.”

Something tells me Jefferson would still be happy with the UVA win.

Haugen: Young Evangelicals are Committed to Social Justice

Black Lives Matter

At the recent Faith Angle Forum in Miami, Gary Haugen, founder and CEO of the International Justice Mission, said that there is a major divide between older and younger white evangelicals on issues of race and social justice in America.  I think one finds the same age-based division in white evangelical support for Donald Trump.

Here is a taste of Jon Ward’s piece at Yahoo News:

The generational divide among white evangelicals over issues of race and social justice has given the group a more conservative reputation than is merited, but that will change in the coming decade, according to the head of an influential Christian aid group.

Speaking with a group of journalists here this week, Gary Haugen, founder and CEO of the International Justice Mission (IJM), which mostly works outside the United States, also addressed questions about what insights he might have about injustice in America.

Haugen avoided commenting directly on issues of racial injustice, or on the question of why white evangelical Christians have been stalwart supporters of President Trump, who rose to power by demonizing immigrants. But Haugen stood by his assertion years ago, before the rise of Trump, that there is a “sea change” among evangelicals as it relates to issues of injustice. However, he qualified that much of this change is not yet being seen among older white evangelicals.

In particular, Haugen pinpointed the world of conservative philanthropy, which intersects closely with nonprofit and aid work. The tension, he intimated, is between a money sector in evangelicalism dominated by wealthy individuals who skew older and much more conservative in their politics, and an activist sector that is younger and far more progressive in its worldview.

This report is very interesting in light of the debate taking place right now between the followers of California megachurch pastor John MacArthur and the Calvinist conservative evangelical group The Gospel Coalition.  Some of you may recall that MacArthur is the megachurch pastor who claims that the Bible does not teach social justice.  The Gospel Coalition includes evangelical theologians and pastors such as Tim Keller, D.A. Carson, Russell Moore, Al Mohler, and John Piper.  They have a long way to go before someone would call their constituency “social justice warriors,” but they are making efforts, particularly as it relates to racial reconciliation.

Here are few examples how this debate is playing out:

In a recent blog post, a MacArthur follower from an organization called Sovereign Nations argues that the Gospel Coalition is drifting towards identity politics by replacing the central message of the Gospel (salvation through Christ) with social justice.

Both MacArthur followers and some Gospel Coalition followers attacked Jemar Tisby on Twitter after the Gospel Coalition published a positive review of his The Color of Compromise: The Truth About the American Church’s Complicity in Racism.  (We talked to Tisby about this in Episode 48 of The Way of Improvement Leads Home Podcast).

Here are some of the authors of MacArthur’s social justice statement.  This is Sovereign Nations event:

If you don’t want to watch the whole video above, you can get a taste here:

If Haugen is correct about generational shifts, and I think he is, these anti-social justice crusaders are going to be in for a rude awakening.

Evangelicals Call for Renewable Energy in Indiana

Kyle Schaap

Kyle Meyaard-Schaap

21,000 evangelicals that is.  Learn more from Rebecca Thiele’s piece at WFYI (Indianapolis).   A taste:

A group of evangelicals in Indiana wants the state to expand wind and solar energy. The Evangelical Environmental Network delivered more than 21,000 signatures to Gov. Eric Holcomb Wednesday demanding 100% renewable energy in the state by 2030. 

“It gives [lawmakers] freedom to pursue solutions at the speed and scale that we need to address environmental pollution and the climate crisis,” says Rev. Kyle Meyaard-Schaap, director of outreach for the EEN.

The EEN calls itself a ministry that mobilizes christians to care for God’s creation, which includes the environment. It says Indiana’s reliance on coal led the United Health Foundation to rank the state near the bottom for air quality.

Read the rest here.

 

Trends Regarding Race and Evangelicalism

latin evangelicals

Here are three trends from Ryan Burge, a political scientist at Eastern Illinois University:

  1. “Evangelicals are not keeping pace with America’s racial diversity”
  2. “African Americans and Hispanics are on the forefront of the rise of ‘nothing in particular’ category of religious affiliation”
  3. “Non-white evangelicals often have higher rates of religious attendance.”

See how Burge unpacks these points at Christianity Today.

Franklin Graham Wants to Transfer the Billy Graham Papers from Wheaton to Charlotte

Billy Graham Library

Here is the official Wheaton College statement:

Wheaton College has received a request from the Billy Graham Evangelistic Association (BGEA) to transfer Dr. Billy Graham’s papers and the BGEA’s organizational records from the Billy Graham Center Archives on the campus of Wheaton College in Wheaton, Ill., to the Billy Graham Library in Charlotte, N.C., in order to consolidate Dr. Graham’s historical records.

College leaders are in communication with the BGEA regarding its planned consolidation. Wheaton College affirms its longstanding respect for the BGEA and looks forward to continuing the positive relationship that the College and the BGEA have enjoyed for decades.

Wheaton College is grateful for the life and legacy of Dr. Graham, who graduated from Wheaton in 1943 and received an honorary doctorate in 1956. His relationship with the College spanned eight decades, including 27 years as a member of the Board of Trustees, after which he was a Trustee Emeritus for the rest of his life. His vision for global evangelism continues through events, initiatives and academic programs of the Billy Graham Center at Wheaton College.

Forty years ago, Dr. Graham entrusted his papers and other materials to Wheaton College. Since then, Wheaton’s Billy Graham Center Archives has had the honor of curating and making available primary sources regarding Dr. Graham and the BGEA, as well as organizational records, personal papers, and oral histories from other sources documenting the history of evangelism and missionary activity of North American nondenominational Protestants. More than 19,000 scholars, journalist and other researchers have spent 67,000 hours in the Billy Graham Center Archives since it opened, producing dozens of books, articles and papers annually.

Wheaton College remains committed to the vision that Dr. Graham articulated at the dedication of the Center in 1980: “I hope and pray that the Billy Graham Center will be a world hub of inspiration, research, and training that will glorify Christ and serve every church and organization in preaching and teaching the Gospel to the world.”

The Billy Graham Center will continue to house the archives of numerous organizations and individuals central to American evangelism and missionary work worldwide, including InterVarsity Christian Fellowship, the Lausanne Movement, Overseas Missionary Fellowship, R. A. Torrey, Billy Sunday, and Jim and Elisabeth Elliot, in the building that bears Billy Graham’s name.

Wheaton College (Wheaton, Illinois) is a coeducational Christian liberal arts college noted for its rigorous academics, integration of faith and learning, and consistent ranking among the top liberal arts colleges in the country. For more information, visit wheaton.edu.

I don’t have horse in this race, but I do hope that scholars will have the same access to the Graham papers now that they are with Franklin.  Will the Billy Graham Library in Charlotte have a professional archivist to care for the papers? What kind of research facilities do they have? How will the papers be managed?

Right now, it appears that the “Billy Graham Library” in Charlotte is little more than a museum, Christian bookstore, snack shop, and prayer garden. The website says nothing about research.  Meanwhile, the Billy Graham Center Archives at Wheaton College has the most extensive archive collection in the country devoted to American evangelicalism.

Even White Evangelicals Oppose Trump’s Bible-Signing

Trump BIbles

Check out journalist Joanna Piacenza piece at Morning Consult.  According to a Morning Consult poll, most white evangelicals think that Trump’s signing of Bibles at an Alabama Baptist church earlier this month was “inappropriate.”  U.S. adults, Republicans, Christians, white Catholics, and white mainline Protestants also think Trump’s signing of Bibles was “inappropriate.” The only identity group that thinks the president’s signing of Bible is appropriate are Trump voters, but only by a 43% to 42% margin.

Read the piece here.  I was happy to help Piacenza with her story.