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21 " The flesh resists this daily humiliation, first by a frontal attack, and later by hiding itself under the words of the spirit (i.e. in the name of 'evangelical liberty'). We claim liberty from all legal compulsion, from self-martyrdom and mortification, and play this off against the proper evangelical use of discipline and asceticism; we thus excuse our self-indulgence and irregularity in prayer, in meditation and in our bodily life. But the contrast between our behavior and the word of Jesus is all too painfully evident. We forget that discipleship means estrangement from the world, and we forget the real joy and freedom which are the outcome of a devout rule of life. As soon as a Christian recognizes that he has failed in his service, that his readiness has become feeble, and that he has sinned against another's life and become guilty of another's guilt, that all his joy in God has vanished and that his capacity for prayer has quite gone, it is high time for him to launch an assault upon the flesh, and prepare for better service by fasting and prayer (Luke 2:37; 4:2: Mark 9:29; 1 Cor. 7:5). "
― Dietrich Bonhoeffer , The Cost of Discipleship
22 " ...according to God's Word, we should not give a singe drop of evangelical consolation to those who are still living in sin. ON THE OTHER HAND, we should not address the slightest threat or rebuke to the broken hearted--but only promises delivering consolation and grace, forgiveness of sin and righteousness. Life and salvation. "
― C.F.W. Walther , Law & Gospel: How to Read and Apply the Bible: A Reader's Edition
23 " People who are starving and dressed in rags don’t want to hear someone read a list of propositional “good news.” They want to see the good news in action. The church doesn’t hold revival meetings and call it a day — we feed the hungry, clothe the naked, dig wells, and staff medical clinics. Social action isn’t an optional part of evangelism; it is evangelism. This is an important correction to the overspirituality that dominated evangelical Christianity just a generation ago. But the both/and of holistic mission still misses the heart of Jesus if we don’t see that the church needs the poor as much as the poor need the church. Jesus didn’t embrace the poor only because he pitied them or because he knew he had the resources to help them. Jesus embraced the poor because they were rushing into the kingdom ahead of the scribes and Pharisees — those who called themselves God’s people. Jesus welcomed people who knew poverty because they were ready to receive what he had to offer. Religious people, he said, could learn something from them. Our spiritual lives are linked to the material conditions of our life. When we feel like we don’t need much materially, we often have trouble remembering why we need God. We comfortable Americans can go through an entire day without thinking of God. But Jesus gave the poor more than food to eat and relief from their sickness. He restored them to God’s beloved community. "
― Jonathan Wilson-Hartgrove , God's Economy: Redefining the Health and Wealth Gospel
24 " ...do we realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay today in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther's against preaching the gospel in such a manner as to make men rest secure in their ungodly living? Was there ever a more terrible or disastrous instance of the Christianizing of the world than this? What are those three thousand Saxons put to death by Charlemagne compared with the millions of spiritual corpses in our country today? With us it has been abundantly proved that the sins of the fathers are visited upon the children unto the third and fourth generations. Cheap grace has turned out to be utterly merciless to our Evangelical church. "
― Dietrich Bonhoeffer
25 " In the evangelical world, prying can be an indicator of compassion. "
― Kevin Roose , The Unlikely Disciple: A Sinner's Semester at America's Holiest University
26 " After his wife died, in great pain C. S. Lewis realized, “If I had really cared, as I thought I did, about the sorrows of the world, I should not have been so overwhelmed when my own sorrow came.”3 Our own suffering is often our wake-up call. But even if you aren’t now facing it, look around and you’ll see many who are....Suffering and evil exert a force that either pushes us away from God or pulls us toward him....Unfortunately, most evangelical churches—whether traditional, liturgical, or emergent—have failed to teach people to think biblically about the realities of evil and suffering. A pastor’s daughter told me, “I was never taught the Christian life was going to be difficult. I’ve discovered it is, and I wasn’t ready.”...On the other side of death, the Bible promises that all who know him will fall into the open arms of a holy, loving, and gracious God—the greatest miracle, the answer to the problem of evil and suffering. He promises us an eternal kingdom on the New Earth, where he says of those who come to trust him in this present world of evil and suffering, “They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain” (Revelation 21:3–4) "
― Randy Alcorn , If God Is Good: Faith in the Midst of Suffering and Evil
27 " The author finds any freaking, and remarkably objective, way to estimate religion's influence on American society before the Civil War. The population closely aligned with evangelical sympathies was three or four times the size of the voting population in 1860 "
― Mark A. Noll , The Civil War as a Theological Crisis
28 " Today we have a weakness in our education process in failing to understand the natural associations between the disciplines. We tend to study all our disciplines in unrelated parallel lines. This tends to be true in both Christian and secular education. This is one of the reasons why evangelical Christians have been taken by surprise at the tremendous shift that has come in our generation. "
― Francis A. Schaeffer
29 " The world is in a mad dash of personal peace and affluence. Sadly, too often the evangelical church is not much different. Of course, we want our children to become Christians. But that is just an addition to the all-consuming goal, that they would attain their own personal peace and affluence. "
― R.C. Sproul Jr. , Bound for Glory: God's Promise for Your Family
30 " 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. "
― James K.A. Smith , Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church (The Church and Postmodern Culture)
31 " How I wish that more men who claim to be evangelical really believed the Word of God--that it IS the Word of God, that it is God speaking. "
32 " As Peter Berger has noted, the strategy of apologizing for Christian faith by trying to demonstrate its social utility is always eventually self-liquidating. Sooner of later people realize that a great many of the supposedly practical and secular benefits of the Christian religion can be had more easily without religion...The logic of practical atheism may well be more deeply ingrained in the evangelical tradition than conservatives perhaps have realized. "
― Craig M. Gay , The Way of the (Modern) World: Or, Why It's Tempting to Live As If God Doesn't Exist
33 " I'm kind of an evangelical atheist. "
― Brian Eno
34 " Furthermore, unlike so many of his evangelical contemporaries he did not hold the view that the various inter-denominational youth movements represented the most hopeful field of labour; indeed his doctrine of the church left him with little sympathy for that attitude. "
― Iain H. Murray , The Life of Martyn Lloyd-Jones - 1899-1981
35 " It has been a great source of sadness to me to see two schools of thought within the evangelical church over many decades. Those who come glorying in manifestations of power sometimes seem dismissive of those whom they regard as “cold theologians.” I once heard a man speaking at a large conference say that theology was the enemy of the church and if only we could abandon doctrinal perspectives, the church would be a happier place. What tragic nonsense! We also see and hear those who love theological insight and savour the doctrines of Scripture expressing equally dismissive remarks about Christians who are enjoying God’s power, as though they were mere children preoccupied with experience. How I long for a recovery of true biblical Christianity where the apostle Paul, who wrote the book of Romans, also raised the dead! It seems that profound theology and great signs and wonders happily cohabited in Paul’s life and ministry. "
― ,
36 " What if evangelical mega churches became known around the world for things like providing water access for entire countries or fighting to end the AIDS pandemic? Imagine what integrity that would give to the good news we preach, especially the gospel that Jesus declares is good news to the poor. "
― Shane Claiborne , The Irresistible Revolution: Living as an Ordinary Radical
37 " I long for a church that understands the dangers of entertainment and sees it for what is is: a lion crouching at the evangelical door, ready to devour us. We need a culture of evangelism that never sacrifices to the idolatry of entertainment, but serves up the rich fare found the gospel of Christ. "
38 " The filling of the Holy Spirit brings a sharp separation between the believer and the world.Actually, after Pentecost, they were looking at another world. They really saw another world.Nowadays, we perceive that even a large part of evangelical Christianity is trying to convert this world to the church. We are bringing the world in head over heels--unregenerated, uncleansed, unshriven, unbaptized, unsanctified. we are bringing the world right into the church. If we can get some big shot to say something nice about the church, we rush into print and tell about this fellow and what nice things he said. I don't care at all about big shots because I serve a living Saviour, and Jesus Christ is Lord of lords and King of kings. I believe every man ought to know this ability to see another world. "
― A.W. Tozer ,
39 " God transcends even the undertakings of evangelical theologians. "
― Karl Barth , Evangelical Theology: An Introduction
40 " It was evangelicals' sense of rudderlessness - their desire for an authority to guide them in questions of dogma, life, and worship - that led them to rediscover liturgy and history in the first place. The irony was that in their smorgasbord approach to non-Protestant tradition, in their individualistic rejection of the rules of any one church in favor of a free run of the so-called church universal, in their repudiation of American nationalism in favor of cosmopolitanism, young evangelicals were being quintessentially evangelical and stereotypically American, doing as they pleased according to no authority but their own. The principle of sola scriptura was far clearer in theory than in practice. No matter evangelicals' faith that, with the 'illumination of the Holy Spirit,' 'Scripture could and should interpret itself,' too many illuminated believers came to different conclusions about what the Bible meant. Inerrantists who asserted their 'literal' interpretation with absolute certainty could do so only by covertly relying on modern, manmade assumptions. Other evangelicals were now searching for similar assurance in the authority of church history and the mystery of worship. "
― , Apostles of Reason: The Crisis of Authority in American Evangelicalism
