Thread: There seem to be basically two kinds of critics of evangelicals. “A-Critics” say evangelicals have done wrong because they HAVE NOT lived up to their own theology. Their theology is largely good and right, but it should be practiced consistently. 1/6
Sadly, American evangelicals have allowed hyper-individualism, misogyny, uncritical nationalism, anti-intellectualism, legalism, etc to mute and distort or smother its historic doctrinal commitments. 2/6
“B-Critics” say evangelicals have done wrong because they HAVE lived up to their theology—that it IS wrong. Evangelical belief in the infallibility of the Bible, the necessity of faith in Christ for salvation, the need to be born again-should be abandoned because they're toxic. 3
I’m (obviously) an A-critic. American evangelicals have major soul-searching, repenting, and renewing to do. Evangelical institutions need to be critiqued. But Twitter is not the medium to have this exchange. For B-critics—you have many important things for us to hear. 4/6
I'm listening even if I push back in some ways as well. But, to be practical, B-critics need to realize that worldwide evangelicalism is not going away. I hope the reality that world evangelicalism/Pentecostalism is going to be growing steadily over the next 30 years, while 5/6
secularists will be declining as a % of the world population will incentivize us to talk to each other rather than wish that one group is going to go away. gordonconwell.edu/center-for-glo… 6/6

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More from @timkellernyc

21 Jun
Only 60% of American evangelicals (believers in the Bebbington quadrilateral) are white, and less than 10% of world evangelicals are American. Increasingly, world evangelical leadership is non-white. Don't let some white American fundamentalists define an entire world movement.
It is imperialistic to say that because of the actions of American fundamentalists--others around the world who define themselves as evangelicals are now not allowed to.
Read 5 tweets
22 May
Part 4. Last 🧵: Bail’s book Breaking the Social Media Prism argues that social media is a ‘prism’ because it distorts our identities—not only as individuals—but as a society. It makes extremists seem (to themselves and others) greater than they are, and moderates more marginal
than they are. In order to ‘hack the prism’ (chapter 8) we need to change behaviors that lead to the distortions: (1) Don’t engage someone you just began to follow. Take time to patiently listen to them for a while in order to do the next two things. (2) As much as possible use
their vocabulary and terms rather than those of your own tribe. (3) Use arguments that build on and ‘resonate with the worldviews of the people you are trying to persuade.’ Rather than saying, “I am all right and you are all wrong” say— “You believe this. Great!...3/5
Read 6 tweets
22 May
Part 3 🧵: Social media mutes moderates because they are often people with stronger off-line identities than extremists and spend less time on it. While extremists can only gain status and belonging on-line, moderates have much status and belonging to lose:
(1) Moderates fear saying something that will anger co-workers or family or friends. (2) They get the impression from social media that the middle is vanishing and so it is useless to speak--but statistically political moderates are not shrinking.
(3) They are often attacked with enormous vitriol as moderates. Their arguments are not answered—rather people attack them either with ‘bad faith’ readings—construing the statement in the worst way possible—or attacking their social location or identity
Read 6 tweets
20 May
Part 2 🧵: Social media drives extremism and mutes moderation. (1) 6% of all Twitter users generate 20% of all tweets. But 70% of all tweets they mention are about national politics. These 6% are mostly extremists. (p. 76)
(2) Research has shown that those taking extreme cultural/political positions “often lack status in their off-line lives” and have experienced marginalization. (3) Also their on-line personas are often far different more aggressive) than are their personalities off-line. (p.56)
(4) They are usually strongly opposed to being identified as extremist (tho they are, objectively) and therefore prefer to attack moderates on their own side. Why? (5) By attacking moderates as being unprincipled compromisers or “really” stealth members of the other side—
Read 6 tweets
19 May
Thread: Considering reading Chris Bail's, Breaking the Social Media Prism, (Princeton, 2021). He starts with the problem of social and political polarization and asks how social media contributes to it. amzn.to/2SaJX77 1/7
The common thesis is that algorithms keep us in ‘echo chambers’ where we hear only our own side. Research shows that-on the contrary, daily exposure to the other political/cultural side (and not just to the nasty caustic versions of it) only made people stronger in their view 2/7
...or even more extreme. Why? Further research revealed that for a significant number-especially for those who do the most posting (rather than just reading) social media has become a place where people increasingly disembedded from face to face community curate an identity. 3/7
Read 7 tweets
17 May
The dangers of Christian nationalism include a) idolatry of one’s American culture, b) looking to the state’s political power to enforce Christianity (the European mistake), c) and undermining the Christian witness. 1/5
See Newbigin, “Activating the Christian Vision” in his book Faith and Power. Also, see the end of my article. quarterly.gospelinlife.com/book-review-on… The dangers for opponents of Christian nationalism include a) the banishing of religious discourse from the public square, and 2/5
b) the illusion that State’s laws can be religiously neutral. All laws assume beliefs about human nature and purpose and about moral norms that are not empirically verifiable and thus are matters of faith. 3/5
Read 5 tweets

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