Conservative Bible Quotes

The next time believers tell you that 'separation of church and state' does not appear in our founding document, tell them to stop using the word 'trinity.' The word 'trinity' appears nowhere in the bible. Neither does Rapture, or Second Coming, or Original Sin. If they are still unfazed (or unphrased), by this, then add Omniscience, Omnipresence, Supernatural,Transcendence, Afterlife, Deity, Divinity, Theology, Monotheism, Missionary, Immaculate Conception, Christmas, Christianity, Evangelical, Fundamentalist, Methodist, Catholic, Pope, Cardinal, Catechism, Purgatory, Penance, Transubstantiation, Excommunication, Dogma, Chastity, Unpardonable Sin, Infallibility, Inerrancy, Incarnation, Epiphany, Sermon, Eucharist, the Lord's Prayer, Good Friday, Doubting Thomas, Advent, Sunday School, Dead Sea, Golden Rule, Moral, Morality, Ethics, Patriotism, Education, Atheism, Apostasy, Conservative (Liberal is in), Capital Punishment, Monogamy, Abortion, Pornography, Homosexual, Lesbian, Fairness, Logic, Republic, Democracy, Capitalism, Funeral, Decalogue, or Bible.

Jesus's teaching consistently attracted the irreligious while offending the Bible-believing, religious people of his day. However, in the main, our churches today do not have this effect. The kind of outsiders Jesus attracted are not attracted to contemporary churches, even our most avant-garde ones. We tend to draw conservative, buttoned-down, moralistic people. The licentious and liberated or the broken and marginal avoid church. That can only mean one thing. If the preaching of our ministers and the practice of our parishioners do not have the same effect on people that Jesus had, then we must not be declaring the same message that Jesus did.

So listen up, conservative Evangelical Christians: you have to choose. Either the scriptures are unchanging and therefore dead, or they are living and therefore equipped for change and adaptation, through the power of the Holy Spirit.

For Jesus, the correct interpretation of Scripture all comes down to how we love. The Bible was never intended to be our master, placing a burden on our back; it was intended to act as a servant, leading us to love God, others, and ourselves.

...I found myself pondering the specific Christian American obsession with abortion and gay rights. For million of Americans, these are the great societal "sins" of the day. It isn't bogus wars, systemic poverty, failing schools, child abuse, domestic violence, health care for profit, poorly paid social workers, under-funded hospitals, gun saturation, or global warming that riles or worries the conservative, Bible-believers of America." pg33

But there is no perfect guide for discerning God's movement in the world, Contrary to what many conservatives say, the Bible is not a blueprint on this matter. It is a valuable symbol for point to God's revelation in Jesus, but it is not self-interpreting. We are thus place in an existential situation of freedom in which the burden is on us to make decisions without a guaranteed ethical guide.

Fundamentalism has stood aloof from the liberal in self-conscious superiority and has on its own part fallen into error, the error of textualism, which is simply orthodoxy without the Holy Ghost. Everywhere among conservatives we find persons who are Bible-taught but not Spirit-taught. They conceive truth to be something which they can grasp with the mind.

Scripture is only read right when it is read in a way that leads us to a Jesus-shaped life and a Jesus-shaped understanding of God’s heart.

the passionate defense of the Bible as a “history book” among the more conservative wings of Christianity, despite intentions, isn’t really an act of submission to God; it is making God submit to us. In its most extreme forms, making God look like us is what the Bible calls idolatry.

There is frankly no other theme that made Jesus quite as furious as seeing people hurt in the name of religion.

Pharisees were the upstanding “conservative evangelical pastors” of their day, strongly convinced of the inerrancy of Scripture and its sufficiency for guidance in every area of life, if only it could be properly interpreted.69 Yet it is precisely such an environment in which a healthy perspective on the Bible can easily give way to legalism.

Despite the fact that the Gospels are filled with page after page of Jesus confronting and rebuking the religious leaders of his day for their hurtful approach to Scripture, we have somehow adopted their approach to biblical interpretation characterized by unquestioning obedience, rather than the approach of Jesus characterized by a hermeneutic of faithful questioning.

We must experience Heaven on earth; May your homes, surroundings and work places portray a safe clean environment.

in faithfully acting to restore people, the Gospel writers tell us, Jesus continually appeared in the eyes of the religious leaders around him to be breaking God’s laws. Jesus was not particularly concerned with this, and instead was infinitely more concerned with caring for the least, even if this meant his reputation became one of a “blasphemer” and “law breaker” in the eyes of the religious authorities.

Learning to read the Bible like Jesus did means being empowered to faithfully question in the name of compassion. It likewise means learning to read the Bible as morally responsible adults, aware of our own limitations. Because in the final analysis, faith is not about certainty; faith is about humility and trust.

We can of course argue over what the Bible says about homosexuality, but one thing is utterly clear: Jesus teaches us to love people, not to hate them, not to make them feel hated, and not to stand by while that is happening. From the perspective of the New Testament there simply is no room for doubt on this. We know exactly where Jesus stands in this regard. He stands on the side of the least, the condemned, the vulnerable.

These are lines from my asteroid-impact novel, Regolith: Just because there are no laws against stupidity doesn’t mean it shouldn’t be punished. I haven’t faced rejection this brutal since I was single. He smelled trouble like a fart in the shower. If this was a kiss of gratitude, then she must have been very grateful. Not since Bush and Cheney have so few spent so much so fast for so long for so little. As a nympho for mind-fucks, Lisa took to politics like a pig to mud. She began paying men compliments as if she expected a receipt. Like the Aerosmith song, his get-up-and-go just got-up-and-went. “You couldn’t beat the crap out of a dirty diaper!” He embraced his only daughter as if she was deploying to Iraq. She was hotter than a Class 4 solar flare! If sex was a weapon, then Monique possessed WMD I haven’t felt this alive since I lost my virginity. He once read that 95% of women fake organism, and the rest are gay. Beauty may be in the eyes of the beholder, but ugly is universal. Why do wives fart, but not girlfriends? Adultery is sex that is wrong, but not necessarily bad. The dinosaurs stayed drugged out, drooling like Jonas Brothers fans. Silence filled the room like tear gas. The told him a fraction of the truth and hoped it would take just a fraction of the time. Happiness is the best cosmetic, He was a whale of a catch, and there were a lot of fish in the sea eager to nibble on his bait. Cheap hookers are less buck for the bang, Men cannot fall in love with women they don’t find attractive, and women cannot fall in love with men they do not respect. During sex, men want feedback while women expect mind-reading. Cooper looked like a cow about to be tipped over. His father warned him to never do anything he couldn’t justify on Oprah. The poor are not free -- they’re just not enslaved. Only those with money are free. Sperm wasn’t something he would choose on a menu, but it still tasted better than asparagus. The crater looked alive, like Godzilla was about to leap out and mess up Tokyo. Bush follows the Bible until it gets to Jesus. When Bush talks to God, it’s prayer; when God talks to Bush, it’s policy. Cheney called the new Miss America a traitor – apparently she wished for world peace. Cheney was so unpopular that Bush almost replaced him when running for re-election, changing his campaign slogan to, ‘Ain’t Got Dick.’ Bush fought a war on poverty – and the poor lost. Bush thinks we should strengthen the dollar by making it two-ply. Hurricane Katrina got rid of so many Democratic voters that Republicans have started calling her Kathleen Harris. America and Iraq fought a war and Iran won. Bush hasn’t choked this much since his last pretzel. Some wars are unpopular; the rest are victorious. So many conservatives hate the GOP that they are thinking of changing their name to the Dixie Chicks. If Saddam had any WMD, he would have used them when we invaded. If Bush had any brains, he would have used them when we invaded. It’s hard for Bush to win hearts and minds since he has neither. In Iraq, you are a coward if you leave and a fool if you stay. Bush believes it’s not a sin to kill Muslims since they are going to Hell anyway. And, with Bush’s help, soon. In Iraq, those who make their constitution subservient to their religion are called Muslims. In America they’re called Republicans. With great power comes great responsibility – unless you’re Republican.

Once we got closer to the origins of these Eastern practices, we found that the monks and swamis were just as dogmatic and paternalistic, just as literal and conservative in their approach to spirituality as the Christian priests and ministers we were trying to get away from.

The key difference between Jesus and the Pharisees described in the Gospel accounts is in which narratives they chose to embrace. Similarly, the question for us is not whether or not we will choose, but rather which narratives we choose to embrace, and how will we choose them?

For a very long time, white evangelicalism has been simply wrong on the issue of race. Indeed, conservative white Christians have served as a bastion of racial segregation and a bulwark against racial justice efforts for decades, in the South and throughout the country. During the civil rights struggle, the vast majority of white evangelicals and their churches were on the wrong side—the wrong side of the truth, the Bible, and the gospel.

The ethical issues that confront Christians who try to discern the will of God in Scripture are, as I shall try to show in this book, far more nuanced than a simple conservative/liberal polarity would suggest. One reason that the church has become so bitterly divided over moral issues is that the community of faith has uncritically accepted the categories of popular U.S. discourse about these topics, without subjecting them to sustained critical scrutiny in light of a close reading of the Bible.

The central aim of Scripture, as Jesus saw it, was to lead us to love.

Conservative Christians take every word of the Bible literally except for the part about Loving Thy Neighbor.

the priority of Jesus was instead focused on loving and caring for people in need. That is, the way Jesus understood faithfulness to Scripture was that it should lead to love.

What’s the greater sin: questioning a doctrine or working to destroy someone’s career and livelihood because they questioned it?

Suffering is not to be affirmed as God’s will, it is to be opposed in the name of love.

Fulfilling Scripture for Jesus means lovingly bringing it into its fully intended purpose.

On one side of the divide are fundamentalist and many conservative-evangelical Christians. On the other side are moderate-to-liberal Christians, mostly in mainline denominations.

likes hearing a message of grace toward ourselves, but we don’t so much like hearing a message of grace for our enemies.

Jesus begins with the call to “love our neighbor as we love ourselves,” and then pushes us to expand our definition of “neighbor” to encompass those we would normally reject and shut out.

These moral conclusions are easy to make. The real problem is that many of us have been systematically taught in church to shut off our brains and conscience when we read the Bible. In fact, it is commonly taught that we are utterly incapable of making sound moral judgments on our own. Our hearts are “deceitful above all things, and desperately wicked” (Jer 17:9, KJV). We are therefore admonished to “lean not on thine own understanding” (Prov 3:5, KJV), because “God’s ways are higher than our ways” (Isa 55:9).41 These verses are all marshaled to appeal to the narrative of unquestioning obedience, and are used to get us to not question moral atrocity in the Bible and instead defend it. The Bible says so; that settles it. End of discussion, end of thought, end of conscience.

There’s an irony: the passionate defense of the Bible as a “history book” among the more conservative wings of Christianity, despite intentions, isn’t really an act of submission to God; it is making God submit to us. In

The Bible was never intended to be our master, placing a burden on our back; it was intended to act as a servant, leading us to love God, others, and ourselves. When we read it in a way that leads to the opposite of this, we get it wrong.

There is nothing wrong with correctly understanding what a text is saying. The problem is when this focus on correct interpretation becomes primary, and love takes a backseat, the focus being placed on “being right” and “orthodox” at the expense of love.

So if those who affirm that the Bible is infallible in what it teaches can’t agree on what exactly it is that the Bible in fact teaches—at times vehemently disagreeing—how then can we practically say that the Bible is our “supreme and final authority” on these matters?

The priority of Jesus was not on defending a text, it was on defending people—in particular defending the victims of religious violence and abuse. Jesus did this even though it meant coming into direct conflict with the religious leaders of his day and their interpretation of Scripture.

Fifield’s connection to his congregation extended to their views on religion and politics too. In the apt words of one observer, Fifield was “one of the most theologically liberal and at the same time politically conservative ministers” of his era. He had no patience for fundamentalists who insisted upon a literal reading of Scripture. “The men who chronicled and canonized the Bible were subject to human error and limitation,” he believed, and therefore the text needed to be sifted and interpreted. Reading the holy book should be “like eating fish—we take the bones out to enjoy the meat. All parts are not of equal value.” Accordingly, Fifield dismissed the many passages in the New Testament about wealth and poverty and instead worked tirelessly to reconcile Christianity and capitalism. In his view, both systems rested on a basic belief that individuals would succeed or fail on their own merit.

Political conservatives want me to wrap Jesus in an American flag, and political progressives want me to strip Jesus of ethics that do not fit their worldview. We leaders must address controversial topics through the redeeming work of Jesus so God’s people can think and live in light of God’s Kingdom.

The primary way Jesus taught was by dramatic provocation. He speaks in ironic riddles that tell us to do seemingly absurd things like dying in order to live, and loving the people we hate. Jesus is constantly pulling the rug out from under us—saying things that are intended to shock, to throw us off balance.

Reading on a trajectory thus means recognizing that what we find in the New Testament is not a final unchangeable eternal ethic, but rather the first major concrete steps away from the dominant religious and political narrative which understood oppression and violence as virtuous, and towards a better way rooted in compassion.

The only book Papa had ever read, apart from the Bible, was Gibbon’s Decline and Fall of the Roman Empire. He believed that the even greater British Empire would go the same way unless noblemen fought to preserve its institutions, especially the Royal Navy, the Church of England, and the Conservative Party. He was right, Fitz had no doubt.

Because modern critical thinking is corrosive of conventional religious beliefs, some Christians reject applying it to the Bible and Christianity. The result is fundamentalism and much of conservative Christianity, which holds that regardless of the claims of modern knowledge, the Bible and Christianity are true—and not just true, but factually true.

So while it is true that he is thus fulfilling the law in the sense of bringing it to its ultimate goal, the way he is doing this is by overturning the very system of retributive justice embodied in the law, and replacing it with the superior way of God’s restorative justice rooted in the enemy love that Jesus came to demonstrate with his teaching and life.

This rebellion of the orthodox, or what John Milbank might call a counterrebellion, is neither straightforwardly conservative nor simply progressive: it seeks neither only to maintain nor only to overthrow. It is emblematic of the radical nature of orthodoxy in the last days: there is nothing quite so radically subversive today as sound doctrine and godly living.

Again, as stated above, if we recognize that our particular interpretation and application of Scripture is leading to observable harm, this necessarily means that we need to stop and reassess our course. Scripture, as Jesus read it, needs to lead us to love God, others, and ourselves. If we find that it is leading instead to causing harm then we are getting it wrong.

For Jesus, questioning religious violence in ourselves, in our faith, and in our sacred text is a moral imperative. Compassion and character compel us to question, and that questioning in the name of love is modeled for us in Scripture itself. As Old Testament scholar Terence Fretheim puts it, “An inner-biblical warrant exists for the people of God to raise questions.”19

Interpretation first appears in the culture of late classical antiquity, when the power and credibility of myth had been broken by the “realistic” view of the world introduced by scientific enlightenment. Once the question that haunts post-mythic consciousness—that of the seemliness of religious symbols—had been asked, the ancient texts were, in their pristine form, no longer acceptable. Then interpretation was summoned, to reconcile the ancient texts to “modern” demands. Thus, the Stoics, to accord with their view that the gods had to be moral, allegorized away the rude features of Zeus and his boisterous clan in Homer’s epics. What Homer really designated by the adultery of Zeus with Leto, they explained, was the union between power and wisdom. In the same vein, Philo of Alexandria interpreted the literal historical narratives of the Hebrew Bible as spiritual paradigms. The story of the exodus from Egypt, the wandering in the desert for forty years, and the entry into the promised land, said Philo, was really an allegory of the individual soul’s emancipation, tribulations, and final deliverance. Interpretation thus presupposes a discrepancy between the clear meaning of the text and the demands of (later) readers. It seeks to resolve that discrepancy. The situation is that for some reason a text has become unacceptable; yet it cannot be discarded. Interpretation is a radical strategy for conserving an old text, which is thought too precious to repudiate, by revamping it. The interpreter, without actually erasing or rewriting the text, is altering it. But he can’t admit to doing this. He claims to be only making it intelligible, by disclosing its true meaning. However far the interpreters alter the text (another notorious example is the Rabbinic and Christian “spiritual” interpretations of the clearly erotic Song of Songs), they must claim to be reading off a sense that is already there.

Rather than boasting a doctrinal statement, the Refuge extends an invitation: The Refuge is a mission center and Christian community dedicated to helping hurting and hungry people find faith, hope, and dignity alongside each other. We love to throw parties, tell stories, find hope, and practice the ways of Jesus as best we can. We’re all hurt or hungry in our own ways. We’re at different places on our journey but we share a guiding story, a sweeping epic drama called the Bible. We find faith as we follow Jesus and share a willingness to honestly wrestle with God and our questions and doubts. We find dignity as God’s image-bearers and strive to call out that dignity in one another. We all receive, we all give. We are old, young, poor, rich, conservative, liberal, single, married, gay, straight, evangelicals, progressives, overeducated, undereducated, certain, doubting, hurting, thriving. Yet Christ’s love binds our differences together in unity. At The Refuge, everyone is safe, but no one is comfortable.24 Imagine if every church became a place where everyone is safe, but no one is comfortable. Imagine if every church became a place where we told one another the truth. We might just create sanctuary.

The simple fact is, all the so-called “heresies” throughout history pale in comparison to the hurtful ways that people have been ostracized, threatened, and wounded by those who act as the champions of so-called orthodoxy. The fact that this continues today in this country (albeit without physical violence) is a sad testament to the deadly grip of the authoritarian narrative of unquestioning obedience that still drives much of religious belief in America.

Near the end of the session, a slight, middle-aged man in a dress shirt approached the microphone. “I’m here to ask your forgiveness,” he said quietly. “I’ve been a pastor with a conservative denomination for more than thirty years, and I used to be an antigay apologist. I knew every argument, every Bible verse, every angle, and every position. I could win a debate with just about anyone, and I confess I yelled down more than a few ‘heretics’ in my time. I was absolutely certain that what I was saying was true and I assumed I’d defend that truth to death. But then I met a young lesbian woman who, over a period of many years, slowly changed my mind. She is a person of great faith and grace, and her life was her greatest apologetic.” The man began to sob into his hands. “I’m so sorry for what I did to you,” he finally continued. “I might not have hurt any of you directly, but I know my misguided apologetics, and then my silent complicity, probably did more damage than I can ever know. I am truly sorry and I humbly repent of my actions. Please forgive me.” “We forgive you!” someone shouted from up front. But the pastor held up his hand and then continued to speak. “And if things couldn’t get any weirder,” he said with a nervous laugh, “I was dropping my son off at school the other day—he’s a senior in high school—and we started talking about this very issue. When I told him that I’d recently changed my mind about homosexuality, he got really quiet for a minute and then he said, ‘Dad, I’m gay.’ ” Nearly everyone in the room gasped. “Sometimes I wonder if these last few years of studying, praying, and rethinking things were all to prepare me for that very moment,” the pastor said, his voice quivering. “It was one of the most important moments of my life. I’m so glad I was ready. I’m so glad I was ready to love my son for who he is.

The Refuge is a mission center and Christian community dedicated to helping hurting and hungry people find faith, hope, and dignity alongside each other. We love to throw parties, tell stories, find hope, and practice the ways of Jesus as best we can. We’re all hurt or hungry in our own ways. We’re at different places on our journey but we share a guiding story, a sweeping epic drama called the Bible. We find faith as we follow Jesus and share a willingness to honestly wrestle with God and our questions and doubts. We find dignity as God’s image-bearers and strive to call out that dignity in one another. We all receive, we all give. We are old, young, poor, rich, conservative, liberal, single, married, gay, straight, evangelicals, progressives, overeducated, undereducated, certain, doubting, hurting, thriving. Yet Christ’s love binds our differences together in unity. At The Refuge, everyone is safe, but no one is comfortable.24

Mainstream conservatives who lament that the evangelicals who form Trump’s most fervent supporters have “lost their way” suggest that they have betrayed their roots in the movements that fought for the abolition of slavery and the end of discrimination. But the truth is that today’s Christian nationalism did not emerge out of the religious movement that opposed such rigid hierarchies. It came from the one that promoted them—with the Bible in one hand and a whip in the other.

We as humans are not infallible. But for precisely this reason we need to continue to seek and continue to question. This is foundational to the scientific method itself which does not claim to have all the answers, but rather operates by a methodology that continually seeks to grow and ask and look. It is good to think. It is good to question in the name of compassion. It is good to have a morality rooted in life and our shared human experience. These are essential elements of a healthy faith.

To continue on a course we know to be harmful, simply because “the Bible says so” is morally irresponsible. The way of faithful questioning, of looking at the fruits, is how we can ensure that Scripture is read in such a way as to lead us to love. That involves our always seeking, always reforming, always growing in Christ-shaped love. This is an approach to Scripture that is rooted in life, rather than rooted in a text. Scripture is not our master, Jesus is, and the role of Scripture is to serve a servant function leading us to Christ.

Two centuries ago, the United States settled into a permanent political order, after fourteen years of violence and heated debate. Two centuries ago, France fell into ruinous disorder that ran its course for twenty-four years. In both countries there resounded much ardent talk of rights--rights natural, rights prescriptive. . . . [F]anatic ideology had begun to rage within France, so that not one of the liberties guaranteed by the Declaration of the Rights of Man could be enjoyed by France's citizens. One thinks of the words of Dostoievski: "To begin with unlimited liberty is to end with unlimited despotism." . . . In striking contrast, the twenty-two senators and fifty-nine representatives who during the summer of 1789 debated the proposed seventeen amendments to the Constitution were men of much experience in representative government, experience acquired within the governments of their several states or, before 1776, in colonial assembles and in the practice of the law. Many had served in the army during the Revolution. They decidedly were political realists, aware of how difficult it is to govern men's passions and self-interest. . . . Among most of them, the term democracy was suspect. The War of Independence had sufficed them by way of revolution. . . . The purpose of law, they knew, is to keep the peace. To that end, compromises must be made among interests and among states. Both Federalists and Anti-Federalists ranked historical experience higher than novel theory. They suffered from no itch to alter American society radically; they went for sound security. The amendments constituting what is called the Bill of Rights were not innovations, but rather restatements of principles at law long observed in Britain and in the thirteen colonies. . . . The Americans who approved the first ten amendments to their Constitution were no ideologues. Neither Voltaire nor Rousseau had any substantial following among them. Their political ideas, with few exceptions, were those of English Whigs. The typical textbook in American history used to inform us that Americans of the colonial years and the Revolutionary and Constitutional eras were ardent disciples of John Locke. This notion was the work of Charles A. Beard and Vernon L. Parrington, chiefly. It fitted well enough their liberal convictions, but . . . it has the disadvantage of being erroneous. . . . They had no set of philosophes inflicted upon them. Their morals they took, most of them, from the King James Bible and the Book of Common Prayer. Their Bill of Rights made no reference whatever to political abstractions; the Constitution itself is perfectly innocent of speculative or theoretical political arguments, so far as its text is concerned. John Dickinson, James Madison, James Wilson, Alexander Hamilton, George Mason, and other thoughtful delegates to the Convention in 1787 knew something of political theory, but they did not put political abstractions into the text of the Constitution. . . . Probably most members of the First Congress, being Christian communicants of one persuasion or another, would have been dubious about the doctrine that every man should freely indulge himself in whatever is not specifically prohibited by positive law and that the state should restrain only those actions patently "hurtful to society." Nor did Congress then find it necessary or desirable to justify civil liberties by an appeal to a rather vague concept of natural law . . . . Two centuries later, the provisions of the Bill of Rights endure--if sometimes strangely interpreted. Americans have known liberty under law, ordered liberty, for more than two centuries, while states that have embraced the Declaration of the Rights of Man and of the Citizen, with its pompous abstractions, have paid the penalty in blood.

Religious conservatives, like many people, cannot stand the idea that what they have believed their whole life just may be wrong, so they go to great lengths to convince themselves of their baseless doctrines. The difference between me and them is that when I realized the evidence was against me, I changed my beliefs. I went where the evidence led whether I liked it or not, yet they stick to their dogma at all cost. They push skeptics like me aside as people who are “just bitter,” or who have an axe to grind, or are living in sin and blinded by the Devil.

A conservative recognizes a hierarchy of concerns: I owe my children, my neighbors, and my co-religionists much more than I owe anyone in Iraq or anywhere else. Cicero, like so many figures in our classical past, held that “the union and fellowship of men will be best preserved if each receives from us the more kindness in proportion as he is more closely connected with us.” The Bible confirms the wisdom of the ancients, instructing us that “if any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel” (1 Tim. 5:8).

Jesus’s teaching consistently attracted the irreligious while offending the Bible-believing, religious people of his day. However, in the main, our churches today do not have this effect. The kind of outsiders Jesus attracted are not attracted to contemporary churches, even our most avant-garde ones. We tend to draw conservative, buttoned-down, moralistic people. The licentious and liberated or the broken and marginal avoid church. That can only mean one thing. If the preaching of our ministers and the practice of our parishioners do not have the same effect on people that Jesus had, then we must not be declaring the same message that Jesus did.

Indeed, the only conservative Protestants I knew who attended church regularly were my dad and his family.17 In the middle of the Bible Belt, active church attendance is actually quite low.18 Despite its reputation, Appalachia—especially northern Alabama and Georgia to southern Ohio—has far lower church attendance than the Midwest, parts of the Mountain West, and much of the space between Michigan and Montana. Oddly enough, we think we attend church more than we actually do. In a recent Gallup poll, Southerners and Midwesterners reported the highest rates of church attendance in the country. Yet actual church attendance is much lower in the South. This

Paul already had religion, and describes himself in fact as a religious zealot who could boast that his observance of the Torah was “faultless” (Phil 3:6). So while Luther might say “no one can keep the law,” Paul here declares that he had in fact kept it flawlessly. Yet despite this, Paul came to regard himself as “the worst of all sinners” and “a violent man” (1 Tim 1:13, 15). He confesses painfully, “I do not even deserve to be called an apostle, because I persecuted the church of God” (1 Cor 15:9). Paul’s own self-described sin was one that was committed in the name of religion. It was not a sin that came from a failure to keep the law, but one committed in the practice of carrying it out and defending it by means of violence. Paul’s conversion was one away from religious fanaticism.

Among apologists for Christian nationalism today, the favored myth is that the movement represents an extension of the abolitionism of the nineteenth century and perhaps of the civil rights movement of the twentieth century, too. Many antiabortion activists self-consciously identify themselves as the new abolitionists. Mainstream conservatives who lament that the evangelicals who form Trump’s most fervent supporters have ‘lost their way’ suggest that they have betrayed their roots in the movements that fought for the abolition of slavery and the end of discrimination. But the truth is that today’s Christian nationalism did not emerge out of the religious movement that opposed such rigid hierarchies. It came from the one that promoted them — with the Bible in one hand and a whip in the other.

The flowers must have been the latest generation of perennials, whose ancestors were first planted by a woman who lived in the ruins when the ruins were a raw, unpainted house inhabited by herself and a smoky, serious husband and perhaps a pair or silent, serious daughters, and the flowers were an act of resistance against the raw, bare lot with its raw house sticking up from the raw earth like an act of sheer, inevitable, necessary madness because human beings have to live somewhere and in something and here is just as outrageous as there because in either place (in any place) it seems like an interruption, an intrusion on something that, no matter how many times she read in her Bible, Let them have dominion, seemed marred, dispelled, vanquished once people arrived with their catastrophic voices and saws and plows and began to sing and hammer and carve and erect. So the flowers were maybe a balm or, if not a balm, some sort of gesture signifying the balm she would apply were it in her power to offer redress.

The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.

It is interesting, really: The Old Testament fits far more easily with Christian nationalism but is so problematic to defend that they often retreat from it when pressed. For example, you might have noticed in Leviticus that the wording for the verse condemning homosexuality is almost identical to those condemning cursing or attacking one's parents and adultery. The wages of those sins are death, and the sinner is held responsible for that outcome. But a significant number of Christians commit these sins, including many clergy members (at least, it would seem, when it comes to adultery), so it is very difficult to hide the hypocrisy inherent in strongly enforcing one rule while taking a relatively understanding stance on the others. In some cases, the rules are deemed historical artifacts to sidestep troublesome challenges. The Bible is the literal Word of God… but Christians see no problem in wearing clothing woven of two materials, wearing gold, pearls, and expensive clothing, cutting their hair and beards, and getting tattoos. Those commands are deemed no longer relevant, while, inexplicably, other very similar proscriptions are still thought to apply to modern life.

Perhaps the greatest irony in the marriage debate is that selfdescribed born-again Christians, a segment of the population that is often vocal about supporting bans on same-sex marriage, seem to exhibit greater problems with their own marriages. Evangelical pollster George Barna found that during the 1990s born-again Christians had higher divorce rates than non-Christians.79 Professor Brad Wilcox, a Christian sociologist who specializes in family issues, notes that “compared with the rest of the population, conservative Protestants are more likely to divorce.” He also points out that divorce rates are higher in the southern United States, where conservative Protestants make up a higher percentage of the population.80 The states of Kentucky, Mississippi, and Arkansas, which voted overwhelmingly for constitutional amendments to ban same-sex marriage in 2004, had three of the highest divorce rates in the United States. In contrast, the state with the lowest divorce rate is Massachusetts, a state whose Supreme Court has ruled in favor of gay marriage.81 There is clearly a disconnect between the problems facing heterosexual marriages in the United States and the conservatives’ proposed solution of banning same-sex marriage.

Eric Metaxas emerged as a leading voice on Christian masculinity in the Obama era. Metaxas wasn’t new to the world of evangelical publishing, or to evangelical culture more generally. Raised in the Greek Orthodox Church, Metaxas got his start writing children’s books. In 1997 he began working as a writer and editor for Charles Colson’s BreakPoint radio show, and he then worked as a writer for VeggieTales, a children’s video series where anthropomorphic vegetables taught lessons in biblical values and Christian morality. (Bob the Tomato and Larry the Cucumber became household names in 1990s evangelicalism.) Belying his VeggieTales pedigree, Metaxas brought a new sophistication to the literature on evangelical masculinity. As a witty, Yale-educated Manhattanite, Metaxas cut a different profile than many spokesmen of the Christian Right. If Metaxas’s writing wasn’t exactly highbrow, his was higher-brow than most books churned out by Christian presses. More suave in his presentation than the average evangelical firebrand, Metaxas was a rising star in the conservative Christian world of the 2000s. After Colson’s death in 2012 he took over BreakPoint, a program broadcast on 1400 outlets to an audience of eight million. That year he also gave the keynote address at the National Prayer Breakfast, where he relished the opportunity to scold President Obama to his face, castigating those who displayed “phony religiosity” by throwing Bible verses around and claiming to be Christian while denying the exclusivity of the faith and the humanity of the unborn. In 2015 he launched his own nationally syndicated daily radio program, The Eric Metaxas Show.

..."facts" properly speaking are always and never more than interpretations of the data... the Gospel accounts are themselves such data or, if you like, hard facts. But the events to which the Gospels refer are not themselves "hard facts"; they are facts only in the sense that we interpret the text, together with such other data as we have, to reach a conclusion regarding the events as best we are able. They are facts in the same way that the verdict of a jury establishes the facts of the case, the interpretation of the evidence that results in the verdict delivered. Here it is as well to remember that historical methodology can only produce probabilities, the probability that some event took place in such circumstances being greater or smaller, depending on the quality of the data and the perspective of the historical enquirer. The jury which decides what is beyond reasonable doubt is determining that the probability is sufficiently high for a clear-cut verdict to be delivered. Those who like "certainty" in matters of faith will always find this uncomfortable. But faith is not knowledge of "hard facts"...; it is rather confidence, assurance, trust in the reliability of the data and in the integrity of the interpretations derived from that data... It does seem important to me that those who speak for evangelical Christians grasp this nettle firmly, even if it stings! – it is important for the intellectual integrity of evangelicals. Of course any Christian (and particularly evangelical Christians) will want to get as close as possible to the Jesus who ministered in Galilee in the late 20s of the first century. If, as they believe, God spoke in and through that man, more definitively and finally than at any other time and by any other medium, then of course Christians will want to hear as clearly as possible what he said, and to see as clearly as possible what he did, to come as close as possible to being an eyewitness and earwitness for themselves. If God revealed himself most definitively in the historical particularity of a Galilean Jew in the earliest decades of the Common Era, then naturally those who believe this will want to inquire as closely into the historical particularity and actuality of that life and of Jesus’ mission. The possibility that later faith has in some degree covered over that historical actuality cannot be dismissed as out of the question. So a genuinely critical historical inquiry is necessary if we are to get as close to the historical actuality as possible. Critical here, and this is the point, should not be taken to mean negatively critical, hermeneutical suspicion, dismissal of any material that has overtones of Easter faith. It means, more straightforwardly, a careful scrutiny of all the relevant data to gain as accurate or as historically responsible a picture as possible. In a day when evangelical, and even Christian, is often identified with a strongly right-wing, conservative and even fundamentalist attitude to the Bible, it is important that responsible evangelical scholars defend and advocate such critical historical inquiry and that their work display its positive outcome and benefits. These include believers growing in maturity • to recognize gray areas and questions to which no clear-cut answer can be given (‘we see in a mirror dimly/a poor reflection’), • to discern what really matters and distinguish them from issues that matter little, • and be able to engage in genuine dialogue with those who share or respect a faith inquiring after truth and seeking deeper understanding. In that way we may hope that evangelical (not to mention Christian) can again become a label that men and women of integrity and good will can respect and hope to learn from more than most seem to do today.

To understand the New Testament we need to understand that religious past, in order to recognize what it is protesting against. Properly interpreting the New Testament - not as detached scholars but as followers of Jesus and his way - thus involves recognizing the redemptive trajectory it sets away from religious violence, and then continuing to develop and move forward along that same trajectory ourselves. In other words, we cannot stop at the place the New Testament got to, but must recognize where it was headed. A clear example of this can be seen in the institution of slavery: The New Testament takes major steps away from slavery, encouraging slaves to gain their freedom if possible (1 Cor 7:21), counseling masters to treat their slaves as Christ treats them (Eph 6:9), and, most significantly, declaring that in Christ there is “no slave or free,” that is, no concept of class or superiority (Gal 3:28). While we can recognize here a movement away from slavery that set a trajectory which would eventually lead to the complete abolition of the institution of slavery centuries later, we do not see the New Testament directly condemning slavery or calling for its abolishment. Masters are not told to give up their slaves as Christians, but simply to treat them well. Slaves are not encouraged to participate in an “underground railroad” to gain their freedom, but instead are told to submit - even in the face of the cruelty, oppression, and violence that characterized slavery in the ancient Greco-Roman world at the time. If we read the New Testament as a storehouse of eternal principles, representing a “frozen in time” ethic, where we can simply flip open a page and find what the timeless “biblical” view on any particular issue is - as so many people read the Bible today - then we would need to conclude that the institution of slavery has God’s approval in the New Testament, and that we should therefore support and maintain it today. This is in fact exactly how many American slave-owning Christians did read the Bible in the past. Yet all of us would agree today that slavery is immoral.

Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D

So we can grow our willpower, and we need to conserve it. We also need to replenish it.

Men conquer material conditions by first conquering themselves. Men become rich in worldly goods by becoming rich in intellectual power, in faith, hope, courage, and in the creative powers of the mind. The outward life is a reflex of the inward life and no man can become master of the outward and physical realms who does not master the kingdom within. No one is prepared to make wealth, conserve wealth, or rightly use wealth, who is in mental poverty, moral weakness or of a cowardly spirit.

In the suspicious atmosphere of the contemporary Christian church, it is good to know one’s ground. When others label me and try to exclude me, as too conservative or too liberal, as too feminist or not feminist enough, as too intellectual or not intellectually rigorous, as too Catholic to be a Presbyterian or too Presbyterian to be a Catholic, I refuse to be shaken from the fold. It’s my God, too, my Bible, my church, my faith; it chose me. But it does not make me “chosen” in a way that would exclude others. I hope it makes me eager to recognize the good, and the holy, wherever I encounter it.

God, the Holy spirit and the bible is there to change people lives, but people who are inexorable, conservative , stagnant and stubborn to change. People who don’t want to change. Now want to change the bible and to change God. 2 Timothy 3:16 Revelation 1:3

One major problem is the Biblical ignorance of so many ministers. This is understandable among those who do not believe the Scripture, but it is inexcusable among conservative ministers. Too many preachers are not capable of studying for themselves and so are mainly dependent on commentaries. Too many preachers are busy with methods and programs and do not (in fact, cannot) study the Bible accurately. Therefore, unless there is a verse which solves the problem by direct statement, they have neither the interest nor the ability to come to an accurate position based on the entire tenor of Scripture. These ministers, many of whom do not believe in tongues, are not sure enough to speak against the present tongues movement. Lacking enough insight to see that this neutral position is impossible, they leave their people wide open to all kinds of experiences and to unsound spiritual influences. If someone opens himself to the spiritual influences present, no matter what his intentions and how pure his motives. if the spirit is false, he may come under its influence.

Teacher, this woman was caught in the very act of committing adultery. Now in the law Moses commanded us to stone such women. Now what do you say?’ Jesus didn’t reply, ‘Well, you’ve got a Bible verse. If the Bible says it, I believe it, and that settles it. Where are the rocks? Let’s get this stoning started!’ No, Jesus says something new: ‘Let anyone among you who is without sin be the first to throw a stone at her.’ That wasn’t what the Law said, but Jesus was revealing the heart of God, not giving a conservative reading of the Torah. Jesus gives us a new ethic of life-affirming mercy, which sets aside the old ethic that supported death penalties. Biblicists who desire to condemn sinners to death can quote the Bible by citing Moses. But Jesus says something else. [...] We cannot create Christian ethics while ignoring Christ!

Klan. White supremacists were very active then. “Liberation theology, why is the Vatican so worried?” Death row. The battle of the Bible Belt. In 1985, racists in the U.S. were preaching revolution: “U.S. conservatives push new order—the push to the right.” And religion was a significant part of that whole movement: “Racism and religion a potent brew,” “Evangelist moles running for U.S. president,” “The power and influence behind America’s right”—meaning the rise of the Religious Right.

In his religious habits, Dad lived the stereotype of a culturally conservative Protestant with Southern roots, even though the stereotype is mostly inaccurate. Despite their reputation for clinging to their religion, the folks back home resembled Mamaw more than Dad: deeply religious but without any attachment to a real church community. Indeed, the only conservative Protestants I knew who attended church regularly were my dad and his family.17 In the middle of the Bible Belt, active church attendance is actually quite low.

I already made reference to Time Magazine and USA Today in order to show how the Christian church is being ridiculed because they keep producing so many editions of the Bible to exploit the financial revenue of the Christian church. The world sees how absurd it is, but this irony is even more than I can handle. That evangelicals or conservative confessional Christians should be financially supporting the National Council of Churches is beyond my radar.

Eric Crouse notes, “Christian leftists found it inconsistent that conservative Christians apparently saw sin everywhere but in the marketplace.

One table over from where copies of The First American Bible were being sold (for a discounted price of $149.99), Road to Majority attendees crowded around a rack of T-shirts that carried slogans such as “Faith Over Fear” and “This Means War.” The top seller, offered in at least seven different colors, was “Let’s Go Brandon,” a bowdlerized euphemism that conservatives chant as a substitute for “Fuck Joe Biden.” The shirts even included a hashtag—#FJB—that jettisoned any plausible deniability. When I asked Dave Klucken, the booth’s proprietor, what brought him all the way from Loganville, Georgia, to peddle these goods, he replied, “We’ve taken God out of America.” Did he really think #FJB was an appropriate way to bring God back? Klucken shrugged. “People keep on asking for it,” he told me. “You’ve got to give

Western Conservative Baptist Seminary Moishe Rosen Jews for Jesus Ray C. Stedman, D.D. (deceased) Peninsula Bible Church (Palo Alto, CA) Stanley D. Toussaint, Th.D. Dallas Theological Seminary Willem VanGemeren, Ph.D. Trinity Evangelical Divinity

I wonder how often evangelical Christians in today’s world have completely inverted these priorities, kowtowing to the overly conservative, judgmental insiders and blasting away at the non-Christian world for not adhering to Christian morality. Yet how can we expect non-Christians to pursue Christian morality when they do not have God’s Spirit within them, the Spirit who alone makes such obedience possible?

Some conservative evangelicals write or speak as if the only legitimate form of Christianity is inerrantism. Only a tiny minority throughout church history has held this conviction, and it often proves counterproductive.

What theological conservatives need to guard against, though, is thinking that because we affirm the Bible to be God’s inerrant and authoritative word, we have therefore submitted to the Bible. We can be conservatively confessional and functionally liberal. In other words, submitting to the Bible is far more than affirming an orthodox statement of Scripture. Affirming such a statement is crucial and essential. We should never minimize that. But affirming a high view of Scripture is only the first step of submission. We fully submit to God’s Word when we accept its authority over our lives as we read it.

Love of enemies challenges this understanding of justice and asks: What if justice was not about punishing and hurting, but about mending and making things right again?

There are three principal conservative descriptions of conservatism. 1. Conservatism is against big government. 2. Conservatism is for traditional values. 3. Conservatism is just what the Bible tells us. We

We are called to go beyond our imaginations, to be led by God’s Spirit into church practices that are as welcoming of outcasts as Jesus was during his earthly ministry and as implacable in the face of sin as Jesus was then. Conservative

for the next week we endured what can only be described as verbal abuse from anti-equality Christians. Truly, not all of those opposing marriage equality were mean spirited. Some were nice enough, and went so far as to offer us water and snacks. Too many others, though, were just plain unkind, and too few of the good Christians who stood nearby did anything to rein them in. The most harrowing moment for me came when a prominent ex-gay activist pointed at my clergy collar and yelled, “You’re not fooling anyone with that thing!” He yelled that I was not a real pastor, and that I had simply bought a clergy shirt to try to deceive others. When I replied that I was an ordained minister he looked incredulous and told me to read the Bible. (I let him know that I’d read it cover to cover, in English and the original Hebrew and Greek.) Fuming, he told me I was going to hell. Before I could respond Heidi grabbed my shoulder and guided me away. The incident left me shaken, not so much for me, but for Christians everywhere. Too often progressive Christians have ceded the public proclamation of Christian values to conservatives and fundamentalists. If you asked the youth and young adults who were with us in that hallway that week what Christians thought of them, they would likely have believed that the vast majority of Christians hated them. That was true, even with Heidi, myself, and a moderate number of other supportive clergy visible and engaged. This is probably not all that surprising to you if you are a progressive Christian. If you’re anything like me, you roll your eyes in frustration every time a right-wing extremist clergy person claims to offer the “Christian perspective” on an issue. Or,

The plain fact is that Kim Davis wanted to hold gay people to a different standard than her fellow divorcees: For gays, she would enforce “God’s law” here on earth. For divorcees, “That’s between them and God.” Like so many of her fellow social conservatives, she selectively cited the Bible to justify discrimination against a marginalized group while giving a free pass to those in the majority like herself. Such

This has led evangelicals to ethnocentrism, to asserting their historically contingent cultural values as “biblical truth.” In the conservative direction, this has closed off productive dialogue between evangelicals and mainline Christians on gay marriage—because if the Bible has an obvious stance on the matter, as most evangelicals believe, the other side must be intentionally denying the truth. In the liberal direction, this has led green evangelicals to ignore the role contemporary experiences and theology have played in their reinterpretation of the Bible on environmental matters.

I’m a man. A masculine man. I think like a man and I dress like a man. I walk like a man, and I talk like a man. I behave like a man, and I’m brave like a man. I shave like a man, and I wave like a man. I’m a Conservative man, a patriotic man. A doing something Republican man. A devout Christian man (who reads the Bible, and not the koran). A thankful to be an American man.

Greek men, on average, were more than ten years older than their brides, because Greeks had a shortage of marriageable women (sources suggest that girl babies were discarded more often than boys). Jewish men, however, were usually only a few years older than their wives; both genders assumed some adult responsibilities at puberty, but men would often work a few years so they could provide financial stability for marriage. Betrothal involved a financial agreement between families. It often lasted about a year; in conservative Galilean families the couple could not be together alone before the wedding, so Joseph may not have known Mary very well.

Sharia law uses the sacred texts of Islam as the basis for moral behavior, the way Jews are supposed to use the Talmud and Christians the Bible—and, in Muslim countries, it uses the Quran explicitly as the basis for legal codes. Just before we elected our forty-fourth non-Muslim president in a row, people on the right began fantasizing that American Muslims were scheming to supplant U.S. jurisprudence with Islamic jurisprudence. The definitive text is a 2010 book called Shariah: The Threat to America. Its nineteen authors included respectable hard-right conservatives and national security wonks. We’re “infiltrated and deeply influenced,” the book says, “by an enemy within that is openly determined to replace the U.S. Constitution with shariah.” The movement took off, and in short order the specter of sharia became a right-wing catchphrase encompassing suspicion of almost any Islamic involvement in the U.S. civic sphere. The word gave Islamophobia a patina of legitimacy. It was a specific fantasy—not I hate Muslims or I hate Arabs but rather I don’t want to live under Taliban law, and therefore it could pass as not racist but anti-tyranny. It was also a shiny new exotic term, a word nobody in America but a few intellectuals knew.

As guardians of a continuity of religious and racial tradition” the Zionists were, Balfour decided, “a great conservative force in world politics.” Immediately

My definition of Theology My proverb of theology is a doctrine study of overall foundation of biblical notions, transcendence, an scriptures relativist, researcher and conservative of the Word of God with sensible and measured pursuit of infinite growth, a marriage of the spiritual knowledge (Gnosis), and unutterable love for the faith in constant pursuits and mission for truths with devoutness to prowess faith and love from faith’s vocation and noetic that’s flamed within that gives us the calling (vocation) of theologian. For theology pursues and endless journey of the Lord’s knowledge while maintaining the faith and is the strength hold of creed that manifest purpose, ontology and guardianship of the soul and wisdom, in a relation, a sound mind for divinity. . .

If the Bible is infallible, my professors all say, and if the parts about Jesus dying for our sins are true, then a host of other things must also be true, including the sinfulness of homosexuality, the pro-life platform, and the imminence of the rapture. In Liberty’s eyes, the ultra-conservative interpretation of scripture carries the same inerrancy as scripture itself, and if you don’t buy it all—if you’re a liberal or moderate Christian—you’re somehow less than faithful. That sort of prix fixe theology, where Christianity comes loaded with a slate of political views, is a big part of the reason I’ve been hesitant to accept Liberty’s evangelicalism this semester. Somewhere down the road, I might be able to believe in Jesus as Lord, but I could never believe that homosexuality is a sinful lifestyle or tell my future wife to submit to me as her husband.

But “redemption” in the Bible and in Paul is not about the forgiveness of sins. Rather, it is a metaphor of liberation from bondage—from life in Egypt, from a life of slavery. “The redemption that is in Christ Jesus” would be better translated “the liberation that is in Christ Jesus.” We are liberated through him.

It’s out of liberal-hearted love and compassion for people that the Church has always been so hardheadedly conservative about doctrine.

Expository preaching will impact your life. It can help you grow personally in knowledge and obedience by your disciplined exposure to God’s Word conserve time and energy used in choosing a sermon for each week balance your area of “expertise” and preferred topics with the breadth of God’s thoughts in the Bible

Some of the most despicable enemies of the Holy Bible in America today (and as far back as 1901) are born-again Conservatives, Evangelicals, and Fundamentalists. The reason why the Devil has let then alone is because they are his servants and his most effective TOOLS for inculcating UNBELIEF into the Body of Christ, in regards to the Book.