Posted on 02/17/2011 6:14:50 PM PST by Gamecock
An AP article was sent to my computer which many might find interesting. Sometimes my computer dates things incorrectly, but never before has an article appeared this early. You will of course note that the writer shows a typical secular reporter’s ignorance about the Reformed faith, but otherwise it seems to be fairly written, though poorly edited in parts. Also, it would have been strengthened by more direct quotes from the actual participants, but I guess we should be glad for any press.
Here is the AP story: July 1, 2020
Classical Protestant Resurgence: how the PCA got its mojo back Part 4 of the Series, “Religion in Post-Obama America” Associated Press, Atlanta
Ten years ago, many thought that the Presbyterian Church in America (PCA) was at a crisis point. Years of stagnant growth and divisiveness had taken their toll. In an effort to stem the tide, many prominent men within the PCA urged it to change her tack or risk irrelevancy. An effort was made to broaden the PCA’s appeal by severing its ties with doctrinally similarly aligned, but smaller denominations in favor of cooperation with larger and growing movements.
However, a surprising thing happened. Unconvinced that such a change in tactics was called for, the denomination instead chose to reemphasize her distinctives -- doctrines such predestination of an “elect,” the baptizing of infants, and the necessity of churches being connected in regional bodies called presbyteries. Many feared that such a doctrinal approach would weaken the PCA and make it less appealing to the newer generations of Christians which appeared to be flocking to newer movements such as the so called “emergent” churches of the day and the Acts 29 Network (now on its third iteration as the Acts 31 network).
Perhaps a greater challenge to the PCA came from allies within the Southern Baptist Convention. A renewed interest in Calvinism among Baptists of various kinds – ironically fueled in part by the success of the PCA – stemmed some of the PCA’s momentum as many younger Calvinists chose to practice their faith in a Baptist context. The PCA was no longer the newest and coolest Calvinist kid on the block. It had lost its mojo.
It was understandable then that some of the PCA leaders, wishing to keep up a perceived momentum from its earlier decades of rapid growth (due in large part to whole churches transferring in from other denominations), pushed for the PCA to accommodate herself to changing demographic trends.
What could not have been foreseen was the growing cynicism of the newer generations towards the marketing which had been directed towards them by these newer movements. Many recognized that the “emerging” churches had essentially employed the same strategy of the much maligned Willow Creek “church growth” strategies popularized in the suburbs of the 1980s and 90s. Only this time, instead of syncretizing Christianity with the American suburban sub-culture, the emergents syncretized the Christian faith with the gentrification sub-culture of American cities. (See Part 2 of this Series: “How religion played a role in the re-segregating of the American urban landscape.”) As sociologists have since shown, both rounds of syncretism served to accommodate evangelical Christianity to the predominant relativism of American culture, to the extent that doctrinal distinctives were often played down in hopes of churches appearing more open minded and relevant to the issues of the day.
At the same time, many of these disillusioned younger Christians found themselves attracted to the bold Calvinism found among a variety of Baptist preachers of the time, men such as John Piper of Minneapolis, Mark Dever of Washington, D.C., and Marc Driscoll of Seattle. These ministers supported doctrines such as predestination and held to a strong view of the church, and yet rejected Presbyterian principles such as standing presbyteries and baptizing infants in favor of local church autonomy and baptizing only those who could recount some sort of credible conversion experience. And while these popular Baptist ministers cooperated with other denominations, they made no bones about their distinctive Baptist convictions. Such humble confidence in the midst of the emergent, relativist landscape proved attractive and successful.
Against this backdrop, the PCA held their annual General Assembly in late June of 2010. Leaders from across the denomination were urging a new direction and a renewed emphasis on numerical growth in order to “be part of what God is doing in the world.” After days of debate, the denominational rank and file rejected such an approach in favor of a return to their roots as a Calvinist denomination, including those convictions which distinguished them from both the emergent churches and their Calvinist Baptist allies.
At the same time, there was a renewed emphasis across the PCA on doing the simple things well – preaching from the Bible, emphasizing the doctrine of “justification by faith alone” as central to the Christian life, praying in small groups, and taking church discipline seriously (that members must uphold their vows to follow Christ or face correction from church leaders). An emphasis was placed on local ministry rather than embracing a one-size-fits-all national strategy.
But this counter-intuitive approach to church growth paid off. Younger Christians of all backgrounds were attracted to the authentic, simple approach to faith which did not overly concern itself with marketing or social trends. At the same time, they were drawn to the certainty and stability which the PCA presented, and increasingly convinced of the Biblical rationale for infant baptism and standing presbyteries, once the PCA began to aggressively promote its views. Of course, a fine line had to be walked, both not to alienate other Christian denominations and to ensure that its own members did not confuse secondary matters with more essential matters such as the divinity of Jesus. But somehow, they pulled it off, and have seen steady numerical growth 7 of the past 10 years.
With the precipitous decline of the historically larger PC(USA), the PCA now appears on the cusp of becoming the largest Presbyterian body in the United States, with the Evangelical Presbyterian Church not far behind.
Says who???? what is,,, is.....
If you really want to have a serious discussion about Christianity you could stop with the stereotypes. I can tell from your posts you have a lot of misconceptions/have been exposed to some bad teaching.
Don't know what you are talking about.. but the reason I post is so religious posters know they can't just post here without someone questioning them. nuff said.
What would you accept as proof?
Let’s start with Christ.
Many people hold the illogical position that the life of Jesus can not be proven scientifically. Well, of course He can’t, no more than George Washington can be proven scientifically. Both have to be approached by examining the historical record. Where a lot of people go wrong is by hold the records of Christ to a higher standard that that of other historical figures.
“All churches are the same,, they all want your money. Do difference in any of them.”
All churches do not want your money as you put it. The Mennonite Church , in particular the Old Order and the Amish branches, do not collect money at all, nor are their ministers paid. The members of the church who are also members of the community take up collections when someone in the church is sick or in any kind of need and all bills incurred are paid. The members clean the church and paint it keeping it in good condition. They believe that Christians should care for one another and this they do with joy. They also do not believe that ministers should be paid a salary, having chosen them by lot. That being said, there is nothing unbiblical about a church passing around the collection plate on a Sunday. Most congregations want a full time pastor along with a modern heated and air conditioned church and that takes some financial assistance. Money collected in church goes to many charitable causes not the least of which enables it to provide outreach ministries to those in need. It sounds like you had a bad experience with a church in the past, which is unfortunate. There are many fine, biblically sound congregations out there and you can find them with God’s help.
Mmmmmm, how long has god existed in your bible?
Like I said above, there was a beginning, science and Christianity both agree on that. The real question is which has a better explanation of what happened on the day things came into being.
Like I said above, there was a beginning, science and Christianity both agree on that. The real question is which has a better explanation of what happened on the day things came into being.
Thats how long. He's always been there, always will be.
So how do they eat???
If you can believe that, then you can believe the universe has also been there, always will be......
God provides for those who put their faith in Him.
So if I put my faith in god,, I can quit my job???
LOL!!!!!!!! you made my night!!! have a good evening!!!!!
“Fleece” is now “take money from?” Get it straight. People voluntarily giving money is not being fleeced.
Nope. As I said, the earth and universe are imperfect, passing. Look around you; everything, including yourself, decays. God is beyond the human mind's ability to understand in terms of existence and non-existence. He is forever, endless, everlasting. So is every soul, including yours, that will be either with Him or in the exterior darkness.
Mr. Piper, we are praying for you. :)
So is the Universe.......
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