In our time of political and cultural polarization, we should reflect on some current and emerging issues on which progressives and conservatives agree.
In our time of political and cultural polarization, we should reflect on some current and emerging issues on which progressives and conservatives agree.
There is a suffering that is evil, which Christians must battle with all their might. And there is also a suffering that is blessed, when we suffer for others. So observes the Swedish novelist and Lutheran bishop Bo Giertz.
Moral relativism has given way to a new absolutism, in which those who disagree with prevailing progressive moral standards are evil and need to be punished. But many progressive politicians and woke corporations are still relativists when it comes to China.
The conservative movement and the Republican Party are still in thrall to Donald Trump. We even have a new word: "Trumpism." What, though, does that mean? The former president himself gives us the defining attributes. They suggest, though, that it would be possible to have Trumpism without Trump.
Michel Foucault, a French philosopher who died from AIDS in 1984, is the most-cited scholar in the humanities, and his ideas are foundational to contemporary thought, from "critical theory" to transgenderism. Angela Franks has published a brilliant explanation and critique.
When evangelicalism was popular, virtually all denominations tried to emulate it, resulting in a loss of theological identity. Now that evangelicalism has lost its popularity, churches would do well to reform themselves and rediscover their theological traditions.
A major reason Evangelicals have become so disliked today is politics; specifically, their high level of support for Donald Trump. What, though, does that mean?
Christians today are hated not just for following Jesus--as He said they would be--but also for NOT following Him. Part I in a consideration of why, in a prominent social scientist's words, Evangelicals have become the "cultural other."
A prominent social scientist says that Evangelicals are so repugnant to the social elite that they have become "the Other." But the social elite usually says to "celebrate otherness," and critical theory champions "the Other." If Evangelicals are no longer "privileged" but "marginalized," what does that do to contemporary thought?
Many politicians who are strong advocates for abortion are Catholic or members of other pro-life church bodies (including Lutherans, Baptists, Pentecostals, other evangelicals). They rationalize their positions by invoking a distinction between their personal beliefs and policy, saying they can't impose their religion on others, focusing on women's health care, and saying that being pro-life involves bigger issues. An article completely demolishes those arguments.
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