[quite long but good TM]

by Russell D. Moore October 2015

Could the next Billy Graham be a married lesbian? In the year 2045, will Focus on the Family be “Focus on the Families,” broadcasting counsel to Evangelicals about how to manage jealousy in their polyamorous relationships? That’s the assumption among many—on the celebratory left as well as the nervous right. Now that the Obergefell v. Hodges Supreme Court case has nationalized same-sex marriage, America’s last hold-outs, conservative Evangelical Protestants, will eventually, we’re told, stop worrying and learn to love, or at least accept, the sexual revolution. As Americans grow more accustomed to redefined concepts of marriage and family, Evangelicals will convert to the new understanding and update their theologies to suit. This is not going to happen. The revolution will not be televangelized.

In any given week, I’m asked by multiple reporters about the “sea change” among Evangelicals in support of same-sex marriage. I reply by asking for evidence of this shift. The first piece of evidence is always polling data about Millennial support for such. I respond with data on Millennial Evangelicals who actually attend church, which show no such shift away from orthodoxy. The journalist then typically points to “all the Evangelical megachurches that are shifting their positions on marriage.” I request the names of these megachurches.

The first one mentioned is almost always a church in Franklin, Tennessee—a congregation with considerably less than a thousand attendees on any given Sunday. That may be a “megachurch” by Episcopalian standards, but it is not by Evangelical standards, and certainly not by Nashville Evangelical standards. The church is the fifth-largest, not in the country, not in the region, not even in the city; it is the fifth-largest congregation on its street within a mile radius. I’ll usually grant that church, though, and ask for others. So far, no journalist has named more churches shifting on marriage than there are points of Calvinism. They just take the Evangelical shift as a given fact.

That presumption is a widespread case of wishful thinking. Many secular progressives believe that Evangelicals, along with their religious allies, just need a “nudge” to catch up with the right side of history, a nudge they are more than willing to provide through social marginalization or the removal of tax exemptions or various other state-mandated carrots and sticks. Our churches can simply accommodate doctrines and practices to new family definitions, these progressives advise, and everyone will be happy. Religious liberty violations, then, aren’t really harming Evangelicals, this reasoning goes, but instead are helping us to get where we’re headed anyway a little faster.

This narrative is entirely consistent with the sexual revolution’s view of itself—as progress toward the inevitable triumph of personal autonomy and liberation. As Reinhold Niebuhr put it, in the context of the New Deal, “In a democracy the crowning triumph of a revolution is its acceptance by the opposition.”

But however confident and complacent are these helpers, they can’t change the fact that the Evangelical cave-in on sexual ethics is just not going to happen. There is no evidence for it, and no push among Evangelicals to start it. In order to understand this, one has to know two things about Evangelicals. One, Evangelical Protestants are “catholic” in their connection to the broader, global Body of Christ and to two millennia of creedal teaching; and two, Evangelicals are defined by distinctive markers of doctrine and practice. The factors that make Evangelicals the same as all other Christians, as well as the distinctive doctrines and practices that set us apart, both work against an Evangelical accommodation to the sexual revolution.

The first stumbling block to any Evangelical cave-in is the Bible. Evangelicals are not “fundamentalists” in the way many have come to use the term—characterized by uniformity on secondary or tertiary doctrines along with a fighting sectarian spirit. But conservative Evangelicals are—and always have been—“fundamentalists” in the original meaning of the term, within the context of the Fundamentalist-Modernist controversy of the early twentieth century. The controversy there was not over whether the millennium of Revelation 20 is literal or whether the days of Genesis 1 are twenty-four-hour solar cycles, much less over whether the King James Version of the Bible is the only legitimate English translation of Scripture.

The issues were the most basic aspects of “mere Christianity”—the virgin birth, the miracles, the atonement, the ­bodily resurrection, and the inspiration of Scripture. The Evangelical commitment to biblical authority means that the Bible is not written by geniuses but by apostles, to use Kierkegaard’s distinction. The words of the Bible are breathed out by the Spirit, as the apostle Paul puts it (2 Tim. 3:16). “For no prophecy was ever produced by the will of man,” the apostle Peter teaches. “But men spoke from God as they were carried along by the Holy Spirit” (2 Pet. 1:21).

snip

For nearly the past two centuries, Evangelicals, especially in the South and Midwest, could count on the culture to do a kind of pre-evangelism. The culture encouraged people to aspire to a kind of God-and-country citizenship, to marriage, and to stable family life. Even when people didn’t live up to those ideals, they knew what they were walking away from. Evangelicals, then, could use “traditional ¬family values” to build a bridge to people for the Gospel. Churches could plan on crowds to hear counsel for a better marriage, or how to put the sizzle back in a sex life, or how to discipline toddlers or maintain a good relationship with one’s teenagers. One could trust that the culture shared the “values.” People just needed practical tips on how to achieve those values, starting with “a personal relationship with Jesus.”

snip

The mission of Christ never calls us to use nominal Christianity as a bridge to redemption. To the contrary, the Spirit works through the open proclamation of truth (2 Cor. 4:1–2). It is the strangeness of the Gospel that confounds the wisdom of the world, and that actually saves (1 Cor. 1:18–31).

http://www.firstthings.com/article/2015/...icals-wont-cave