What is wrong with this understanding of all-of-life Christianity if anything? What does it leave out? Where do you draw the line at some forms of lumping and the need for certain kinds of splitting?
. . . emphasize the wholeness and the unity of life, and protest by implication against “Sunday Christians” and “pulpit ministers.” Christianity being involved in the whole of life, it was important to break down artificial sacred and secular distinctions. From there it was a natural step to break down a distinction between secular and sacred teaching, and even between secular and sacred writings. A series of lectures on modern poets supported the conclusion that God, revealing himself in many ways, might Queen’s speak through the modern poet as well as through the Bible and that too sharp University a distinction between sacred writings and others might be harmful. There was a tendency also to break down the sharp distinction between the “Christian” and the “non-Christian” and therefore to challenge the traditional concepts of “conversion” and “the new birth.” There was an inclination to shift from the assumption of man’s inherent wickedness to the assumption of the Enlightenment that most men wish to be good and that the task of the church was to get them more and more involved in doing good. There was a shift away from the assumption that the kingdom of heaven must come through spiritual change in the individual, to the suggestion that the millenium could be approached, at least, by voluntary social work and also by legislation promoted by men of goodwill. This concept appeared very early in the proceedings of the conference, and was developed throughout the years when eminent Canadians. . . came to lecture on “The New Nation,” the nation in which intellectual enlightenment would be matched by social righteousness.
Where do you draw the line?
- The Unity of the Christian life
- Sacred-Secular distinction
- Bible and non-canonical books
- Believer-non-believer distinction
- Human nature (inherent goodness vs. the fall)
- The advance of the kingdom through spiritual ministry and social activity
- Social (or national) righteousness
You may not draw it between the US and Canada.
One thought on “Here’s A Test for Cons and Progs in the PCA”
What is the source of the quotation? It is good, but it left me a bit confused. Was the speaker a Kuyperian, hoping to bring about the Millennium through a facile Christianization of the secular society? Was the speaker criticizing that view? This seems to be the issue of our day, reborn around new societal tastes for sodomy and all manner of sexual deviancy.If the church embraces such things, which seems to be the missional argument, is there even a church left after the embrace?