In this article, Neil Shenvi and Pat Sawyer argue, “Whites are not corporately guilty for their ancestors’ racial sins (much less the sins of historical strangers) and do not need to corporately repent for them.”
Conservative Resurgence Voices has posted its 200th article and turned one year old. We’d like to thank our contributors as well as our readership for a fantastic year! We look forward to many more, Lord willing.
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“The End of Evangelicalism” is a series devoted to slippery slope style arguments pertaining to the social justice movement in evangelicalism. Each post features a ‘thin edge of the wedge’ line of thinking from seemingly sensible social justice measures that might nevertheless effectively end some major element of the evangelical faith. So while many of these posts will seem foolish on the surface, the idea is to think slightly further along the curve of critical theories in order to locate one’s ‘woke breaking point.’
By now, you’re probably aware of Pastor John MacArthur and the Elders at Grace Community Church (GCC) stirring up much of the evangelical world over meeting for church even though California Governor Gavin Newsom said something like, “Hey…wait…they can’t do that!” Just in case you missed it, here’s the original announcement. Jonathan Leeman, Editorial Director for 9Marks and an elder at Cheverly Baptist Church in Maryland, wrote a response here. Conservative Resurgence Voices authors wrote on the controversy here and here. Meanwhile, here’s an update from MacArthur on what GCC is doing on Sunday mornings. It might also be helpful to hear Phil Johnson’s comments on Cross Politic here. And GCC just announced here that they have legal counsel on retainer. Or, you can just skim the Federalist article summarizing everything here.
Leeman argued against MacArthur et al. based, in part, on state-established regulations:
Likewise, churches should observe state-established fire codes, building codes, zoning restrictions, historical-preservation-society codes (if you’re on Capitol Hill), and more, all of which impinge on and limit our gatherings. Yet most of us have not stopped and said, “This is hindering our worship” or “This is the state exercising authority over church practice.” Rather, we understand the state is doing its job even there. We understand that we are not ancient Israel. And though in one sense all space is sacred for a Christian because all space is under Christ’s lordship, in another sense no space is sacred, at least in a Temple-like way; and the government’s authority also extends everywhere inside its borders.
All that to say, it’s not immediately evident to me that a government’s original orders back in March and now again in July are, in MacArthur’s words, “an illegitimate intrusion of state authority into ecclesiastical matters.” One could argue they are doing their job by seeking to maintain peace, order, and the preservation of life, as hundreds of people gather, potentially infect one another, and then scatter into the wider community.
In an earlier post, I noted that of course one could argue that the government is doing their job to “maintain peace, order, and the preservation of life.” But one suspects that is almost always how a totalitarian government does argue for overstepping its God-ordained boundaries. We’ve seen such language used to disparage movements against government sanctioned racism in the United States of America, and we will no doubt see it used to disparage Christian worship that contradicts government sanctioned secularism. But now I want to take the argument in a different direction.
In their 1983 song Burning Down the House, the American Rock Band, Talking Heads, sang, “Watch out you might get what you’re after…”
Today’s evangelical talking heads are burning down the house by tossing every sinner they can find out of Christian orthodoxy. And I’m afraid, if things don’t change, they might just get what they’re after.
In this article, R. Albert Mohler, Jr. explains how, “Black Lives Matter did not emerge merely as a sentence. Those three words function as a message and a platform making a significant political statement—one guided by Marxist ideology that seeks to revolutionize our culture and society.”
On this episode of the new CR:V Podcast apologist Neil Shenvi sits down with Jeff Wright to talk about Critical Theory’s impact on the world, Christianity, the Southern Baptist Convention, and the local church.
Neil offers analysis of the origins and ideology of Critical Theory (and it’s derivative, Critical Race Theory) as well as the controversial Resolution 9 coming out of the 2019 SBC Annual Meeting in Birmingham, and how church members should respond when and if they see Critical Theory making inroads into their local church – plus more!
Find it on Apple Podcasts or by clicking here.
It seems that we could generate much more light, instead of mere heat, if we would take the time to define the terms of our controversies. In the past few years, a social media divide has emerged among Christians who argue, on the one hand, that we must address racism by preaching the gospel, and those who argue, on the other hand, that while the gospel must remain central to the church, wider forms of social activism are also necessary as legitimate implications of the gospel. This common method of framing the debate is actually too crude to be helpful. What we need is a nuanced look at what, exactly, is being argued on each side.
On this maiden voyage of the new CR:V Podcast site founder Chris Bolt sets down with Jeff Wright to talk about the doctrinal state of the Southern Baptist Convention, whether or not she needs another Conservative Resurgence, and what this new podcast is all about, anyway.
Find it on Apple Podcasts or by clicking here.
In this article, Andrew T. Walker argues, “While we work to undo the generational impact of racism, we must apply those ideals to all citizens today, particularly to the unborn, where, just this past week, the Supreme Court worked contrary to the Declaration’s ideals by once again entrenching abortion in American law.”
In this interview, Wil and Meeke Addison discuss Cultural Marxism and its birth in America before speaking with Pastor Stephen Feinstein about a new resolution on Critical Race Theory and Intersectionality.