A Nation of Biblical Illiterates
Parents can hardly pass on to the next generation what they lack themselves. How can we expect rising generations to take the Christian worldview seriously when the overwhelming majority of their parents are clueless, shaped far more by cultural trends than Scripture?
The Cultural Research Center of Arizona Christian University has released its American Worldview Inventory 2022. The results are disconcerting, to put it mildly. Two-thirds of parents of pre-teens in America identify as “Christian,” yet only 2 percent meet a minimal criteria of possessing a Biblical worldview.
The study exposed serious deficits in both homes and pulpits around America. As for the home, lead researcher George Barna notes that “A parent’s primary responsibility is to prepare a child for the life God intends for that child. A crucial element in that nurturing is helping the child develop a Biblical worldview—the filter that causes a person to make their choices in harmony with Biblical teachings and principles.” Yet Millennials, who now make up a majority of today’s parents, have become the generation least likely to ascribe to a Biblical worldview, with a meager 4 percent meeting the basic criteria.
Roughly one-in-four parents of preteens believe in objective moral truth, the personal agency of the Holy Spirit, and that life is sacred. Parents can hardly pass on to the next generation what they lack themselves. How can we expect rising generations to take the Christian worldview seriously when the overwhelming majority of their parents are clueless, shaped far more by cultural trends than Scripture?
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There Are Plenty of Good Fish in the Sea
Written by Aaron M. Renn |
Wednesday, June 28, 2023
The reality is that there are plenty of high quality single Christian women, and men, in America. The problems of frustrated singleness are real and shouldn’t be discounted. The technological and cultural problems of America when it comes to marriage are likewise real. But an absolute shortage of high caliber potential marriage partners is not one of those problems.As I’ve noted many times, the degree of difficulty dial on finding a spouse and staying married has been turned up a lot in America. Falling marriage rates attest to the problems here, ranging from the rise of technology mediated dating, to an imbalance in college degree attainment between men and women, to a politically polarized dating environment.
At the same time, a bad macro environment does not necessarily determine our individual results. In some cases, these trends can even help a subset of people. For example, if more women than men are getting college degrees, then if you are a man with a degree, in theory that could work to your advantage.
However, I hear a lot of complaints from some singles about how this environment makes it all but impossible to get married. For example, one of the tropes of manosphere thinking is that the dating pool for men is poisoned. In their view, the American woman has been ruined as wife material — by feminism, sleeping around with too many men, etc.
One of the more recent incarnations of this view is the rise of the so-called “passport bros,” or men who decide that there are so few good women in the US, that they have to seek out a wife overseas. There are a ton of Youtube videos on this phenomenon, many with hundreds of thousands of view. I think that only a small number of men have actually done this, but the huge amount of debate over it is revealing of a certain attitude.
While few Christians likely spend time consuming this kind of material, I’ve noticed that a lot of single Christian guys also seem to believe it’s hard to find someone to marry, even in cities with tons of Christian singles like NYC.
My church in New York never had more than a few hundred members, and many of them (most?) were married. Yet there were several single women there that I thought seemed to be high quality dating and marriage prospects. Now, I didn’t date any of them. Maybe they had hidden flaws or were not compatible in some way that I don’t know about. Maybe they were prima donnas with ridiculous standards who ended up breaking it off with every guy they ever went out with. Some of them were out of my age range. But if I were single in that church, I would not have been complaining about a lack of quality women to ask out on dates. I have to believe that the same is true of most other churches in town, maybe even to a greater extent, since many of them are larger and with a higher percentage of singles.
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Reformed Theology
While there is no single liturgical from demanded by Reformed theology, Reformed churches typically regarded Scripture as regulating worship in a manner which presses towards an aesthetic and formal simplicity focused on prayer, the reading and preaching of the Bible, the sacraments, and singing, the latter of which was historically psalmody but now generally includes hymns as well. Such worship is seen as a practical manifestation of the Reformed commitment to the sufficiency of scripture, not simply for doctrine and ethics but also for church practice.
The term “Reformed Theology” has a range of meanings in contemporary church life and theology. It can be used to refer to the beliefs of any Protestant movement that adheres to a broadly anti-Pelagian understanding of salvation, as, for example, in the Young, Restless, and Reformed phenomenon. At a more technical level it refers specifically to Protestant churches that hold as confessional norms the Three Forms of Unity, the Westminster Standards, or (in the case of Reformed Baptists) the Second London Confession.
History
The Reformed churches trace their origins to the Reformation in Switzerland, specifically to that which originated in Zurich in the 1520s under the leadership of Huldrych Zwingli (1484-1531). Zwingli’s reformation was distinguished from that of Luther theologically in its emphasis upon Scripture as the normative rule of liturgical practice (hence, for example, Zurich churches removed stained glass windows and developed a very simple, Word-centered form of worship) and in its denial of the Real Presence in the Lord’s Supper. This latter point led to a formal break between Luther and Zwingli at the Marburg Colloquy in 1529, an event which divided Reformed and Lutheran churches in perpetuity.
While Zwingli provided the initial formative impulse for Reformed theology, others soon came to play prominent roles. Heinrich Bullinger continued the Zurich reformation after Zwingli’s death; Martin Bucer implemented similar reforms in Starsbourg; John Calvin, Pierre Viret, Guillaume Farel, and Pierre Viret, among others, implemented reform in Geneva and its environs. Then, in the later sixteenth century, Reformed churches spread across Europe. To France, the Low Countries, England, and Scotland. By the end of the seventeenth century, churches adhering to Reformed theology were found.
During this period, Reformed theology also planted itself within the university system and this led to a flowering of Reformed thought in the late sixteenth and throughout the seventeenth centuries, of which John Owen in England and Gisbertus Voetius in the Low Countries are perhaps the two greatest examples. Such a fertile period was not to last, however, and the impact of Enlightenment patterns of thought on universities by the end of the seventeenth century meant that Reformed theology, rooted as it was in traditional metaphysics, was soon either modified beyond recognition or displaced within the curriculum.
In more recent centuries, Reformed theology played a significant role in the political and cultural life of the Netherlands, particularly through the figure of Abraham Kuyper who founded a denomination, a newspaper, a university, and a political party. He also served as Prime Minister. In Kuyper, Reformed theology came to take on a cultural ambition not seen since the Reformation of the sixteenth century and, through Kuyper’s friend and colleague, Herman Bavinck, found one of its most articulate and talented theologians. The latter’s four volume Reformed Dogmatics represents the last great attempt to offer a comprehensive account of Reformed theology in dialogue with modernity. One unfortunate dimension to Dutch Reformed theology was the role it played in South Africa where it was used as partial justification for apartheid, although, in a more liberal form, it also proved a resource for those who opposed the regime such as Alan Boesak.
In Scotland, the Free Church of Scotland and its educational institution, New College, provided some theological leadership particularly through its preeminent theologians, William Cunningham and James Bannerman. In America, Princeton Theological Seminary was the center of Reformed theology in the nineteenth century, and its two most famous faculty, Charles Hodge and Benjamin Breckinridge Warfield, also made significant contributions to Reformed thought, particularly on the issues of evolution and scriptural authority. Further, thanks to American missionary endeavors, Korea, and then after partition, South Korea, became a center for Reformed theology in the non-Western world.
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Asking the Right Questions in Discipleship
It’s important to remember that we are all a work in progress. That others have laboured had in us than we’ll ever know. And that men cannot be changed by giving the right answers, by guilt or beating them with the truth. We have to be patient as we call on the one who changes people from inside out to do his work. But we can be patient with others because God is very patient with us. Just look at how Jesus was patient with the disciples. Even after his death and resurrection he still has to seek them out. He still has to go for Thomas and Peter. How many times do you think God has sought you out?
The work of discipleship is both easy and hard. It is clear and messy. Straightforward and yet deeper than we imagine. It’s possible to say that person is sorted now only to find yourself dealing with the unthinkable. Easy to tick a box too early and assume growth. But the fact that we are lifelong disciples means none of us have arrived yet and it won’t be that easy discipling others. The problem comes when we start hearing the kind of answers we want to hear. We assume people who give the right answers to theological questions are ready for the next level of discipleship; leadership and teaching opportunities. We figure out if they understand predistination surely they can lead young people. They get the trinity then they can disciples others. They have read far and wide on God’s sovereignty, get them a new believers class to teach.
But perhaps instead of focusing on the answers people give we should focus more on the questions we ask. We need to be careful that people aren’t telling us exactly what we want to hear which happens a lot. We need to ask our questions in way that let’s people know it’s okay to speak their minds. In an environment that doesn’t make people feel foolish if they get things wrong. One thing I’ve learnt from many of us in Africa is that we hate to look foolish so we would rather guess or pretend to know than say something that makes people laugh at our intelligence. Perhaps that’s why question and answer sessions don’t work very well with us. You may have to draw it out and be vulnerable in a more friendly environment. And when you ask questions the last thing you want is to make us feel like we are in an examination setting. We hate that. So what kind of questions should we ask?
One I would say questions that lead us to the heart more than the head. You’ve probably heard this saying that there’s always a question behind the question. That’s the question you want to get to. If someone is asking all these hard theological questions about God’s sovereignty in suffering answering them theologically is not enough. You need to also get behind it all and see what exactly is it that they are struggling with.
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