"When all is said and done today, many evangelicals are indifferent to doctrine - certainly they are when they 'do church.' Privately, no doubt, there are doctrines that are believed. But in church...well, that is different because, many think, doctrine is an impediment as we reach out to new generations." (pg. 3)
"The truth is that without a biblical understanding of why God instituted it, the church easily becomes a liability in a market where it competes only with the greatest of difficulty against religious fare available in the convenience of one's living room and in a culture bent on distraction and entertainment." (pg. 11)
"For seeker-sensitives, by their own reckoning, traditional evangelical belief is their dance partner but, in building their churches, they cannot be seen dancing with their partner. They must dance alone, theologically speaking. Actually, in place of the old partner is the new one. The new partner is the customer. It is the customer who is their theology!" (pg. 40)
"Those who were once the unconverted have become the unchurched. This spares us the embarrassment of uttering theological truth. And that is the tip-off that something is amiss here. What is amiss is that the Christianity being peddled is not about theological truth. Christianity is not just an experience, we need to remember, but it is about truth." (pg. 45)
"My conclusion is that absolute truth and morality are fast receding in society because their grounding in God as objective, as outside of our self, as our transcendent point of reference, is disappearing. There is nothing outside the individual that stands over against the individual, that remains as the measure for the individual's actions, the standard for what is right and wrong, or as the test of what is true and what is not." (pg. 61)
"The short answer, then, to the question why life has lost its center has a beguiling simplicity to it. The center has not been lost. It has only been lost to our view. And that is because our disposition, the orientation of our nature from birth, leads us inexorably to replace God with our own selves, to substitute our interests for his, and to redefine life around its new substitute center in ourselves." (pg. 104)
"When the (post)modern self becomes religious, it may become liberal, emergent, or loosely evangelical. But when it becomes (post)modern in these ways, it will no longer be historically Protestant. It will not be biblical. It will not be apostolic. It will be Christian in name but not in thought." (pg. 142ff)
"To speak of Virtue, then, is to speak of the moral structure of the world God has made. Rebellious though we are, we have not broken down this structure, nor dislodged God from maintaining it. It stands there, over against us, whether we recognize it or not. We bump up against it in the course of life and we encounter its reflection in our own moral makeup. And from all sides a message is conveyed to our consciousness: 'Beware! This is a moral world that you inhabit!'" (pg. 145)
"Our world is filled with offers of help and of hope, of meaning and of fulfillment, and even of surrogate regeneration, but they all come from a world that is spiritually dead and therefore ultimately worthless. That is an extraordinary, a breathtakingly radical, position to take. The New Testament takes it unapologetically." (pg. 195)
"The gospel, understood as a product, loses its depth and cost. ... The result is a set of damaging triumphs: the triumph of appeal over depth, of technique over truth, and of consumption over cost." (pg. 213)
"An authentic church is one that is God-centered in its thought and God-honoring in its proclamation and life. It can be authentic only when it honors, reflects, and proclaims who God is and what he has done in Christ." (pg. 242)
David F. Wells, The Courage to Be Protestant: Truth-lovers, Marketers, and Emergents in the Postmodern World (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2008)
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment