Richard Mouw

Update From Oxford

I arrived in Oxford on Saturday afternoon for the 2008 Oxbridge conference, and things have been great so far! Saturday night I attended a small dinner/reception at The Kilns, the lovely home of C.S. Lewis which is now owned and maintained by the C.S. Lewis Foundation.  There's something truly magical about being in this place--the gardens and study where Lewis found his inspiration to write such classics as The Chronicles of Narnia among most of his other pivotal books. Its a comfortable place, quiet and stately, very English but not at all pretentious. You can almost feel his presence here.

Other highlights of the conference so far include:

  • A beautiful opening worship service at St. Mary's the Virgin Church in Oxford, in which the preacher, Derick Bingham (of Christ Church, Belfast) quoted a glorious passage from C.S. Lewis' famous sermon, "The Weight of Glory," which Lewis delivered in the same pulpit 67 years earlier.
  • A plenary address by Richard Mouw (president of Fuller Seminary) which included him joking about being happily Calvinist and yet deeply respecting the ideas of Lewis (who tended toward Arminian thought).  Mouw also showed a clip of Mick Jagger and made references to Derrida, Gergen, and other "postmoderns" in a way that was suprisingly not so tiresome.
  • An amazing theater performance in which the famous "Addison's Walk" conversation between C.S. Lewis, J.R.R. Tolkien, and Hugo Dyson was reenacted. This was the walk (in the gardens of Magdalen College) where Lewis supposedly was convinced that not only was there a God, but that Jesus very likely was his true son.  Lots of great, theological dialogue inspired by Tolkien's notions that in ancient myths we see the divine preparation for the one True Myth (Christ's death and resurrection)... a sort of working-out through the arts of God's mystical revelation and incarnation.

Overall the conference is just as magical as it always is, what with the towering spires of this ancient land and the spirit of Lewis hovering over it all... But most of all his legacy, which includes such great ideas and articulations of the Christian (nay, human) experience. Take this quote from "The Weight of Glory":

"Indeed if we consider the unblushing promises of reward and the staggering nature of the rewards promised by the Gospels, it would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased."

It's nice to be reminded that as dire as our human condition is and as corrupted as our desires may be, there is still a spark within us--a longing--that pushes us towards a higher satisfaction. You can feel glimpses of that here at this conference, and as such it's an event that beautifully embodies Lewis' legacy.

Many more great things to come in the next 10 days, doubtless. I'll try to post another update soon!

An Evangelical Manifesto

In an impressive display of solidarity, intelligence, and single-mindedness, a group of Evangelical leaders recently drafted “An Evangelical Manifesto” which attempts to “address the confusions and corruptions that have attended the term Evangelical” and “to clarify where we stand on issues that have caused consternation over Evangelicals in public life.” The document was officially announced and released in Washington D.C. on May 7.

It’s a breath of fresh air at a time when the term “Evangelical” is coming under assault both inside and outside the church. In contrast to many of the “emerging church” folks who are ready to abandon the much-maligned term, this group is holding fast to the E-word: “We boldly declare that, if we make clear what we mean by the term, we are unashamed to be Evangelical and Evangelicals” (notice the capitalization of Evangelical). On the other hand, the document strongly repudiates the hyper-politicized nature of contemporary Evangelicalism, hoping to expand the concept of “Evangelical” beyond the social issues (abortion, gay marriage) that have preoccupied it in recent years (at least in the perceptions of the media).

Among the 80+ signers of the document are Os Guiness, Richard Mouw, Kelly Monroe Kullberg, Mark Noll, Ron Sider, Miroslav Volf, and Duane Litfin (President of my alma mater, Wheaton College). Notably absent are several evangelical stalwarts like Gary Bauer, Tony Perkins, and James Dobson, who likely were not comfortable attaching their name to a document so critical of the evangelical right’s militant engagement in the culture wars.

I’m happy to sign my name to the document, and I did.

It’s a beautifully-written piece of prose, a comprehensive and timely articulation of how the Church can unite and thoughtfully proceed in this rapidly changing culture. It’s full of great ideas and great passages, so I urge you to read through the whole thing. Here are some of my favorite parts of the 19 page document:

  • “Contrary to widespread misunderstanding today, we Evangelicals should be defined theologically, and not politically, socially, or culturally.” (4)
  • “To be Evangelical, and to define our faith and our lives by the Good News of Jesus as taught in Scripture, is to submit our lives entirely to the lordship of Jesus and to the truths and the way of life that he requires of his followers, in order that they might become like him, live the way he taught, and believe as he believed.” (5)
  • “The Evangelical message, “good news” by definition, is overwhelmingly positive, and always positive before it is negative. There is an enormous theological and cultural importance to “the power of No,” especially in a day when “Everything is permitted” and “It is forbidden to forbid.” Just as Jesus did, Evangelicals sometimes have to make strong judgments about what is false, unjust, and evil. But first and foremost we Evangelicals are for Someone and for something rather than against anyone or anything.” (8)
  • “Evangelicalism should be distinguished from two opposite tendencies to which Protestantism has been prone: liberal revisionism and conservative fundamentalism.” (8)
  • “To be Evangelical is earlier and more enduring than to be Protestant.” (10)
  • “We confess that we Evangelicals have betrayed our beliefs by our behavior. All too often we have trumpeted the gospel of Jesus, but we have replaced biblical truths with therapeutic techniques, worship with entertainment, discipleship with growth in human potential, church growth with business entrepreneurialism, concern for the church and for the local congregation with expressions of the faith that are churchless and little better than a vapid spirituality, meeting real needs with pandering to felt needs, and mission principles with marketing precepts. In the process we have become known for commercial, diluted, and feel-good gospels of health, wealth, human potential, and religious happy talk, each of which is indistinguishable from the passing fashions of the surrounding world.” (11)
  • “All too often we have disobeyed the great command to love the Lord our God with our hearts, souls, strength, and minds, and have fallen into an unbecoming anti-intellectualism that is a dire cultural handicap as well as a sin. In particular, some among us have betrayed the strong Christian tradition of a high view of science, epitomized in the very matrix of ideas that gave birth to modern science, and made themselves vulnerable to caricatures of the false hostility between science and faith. By doing so, we have unwittingly given comfort to the unbridled scientism and naturalism that are so rampant in our culture today.” (12)
  • “We call for an expansion of our concern beyond single-issue politics, such as abortion and marriage, and a fuller recognition of the comprehensive causes and concerns of the Gospel, and of all the human issues that must be engaged in public life. Although we cannot back away from our biblically rooted commitment to the sanctity of every human life, including those unborn, nor can we deny the holiness of marriage as instituted by God between one man and one woman, we must follow the model of Jesus, the Prince of Peace, engaging the global giants of conflict, racism, corruption, poverty, pandemic diseases, illiteracy, ignorance, and spiritual emptiness, by promoting reconciliation, encouraging ethical servant leadership, assisting the poor, caring for the sick, and educating the next generation.” (13-14)
  • “Called to an allegiance higher than party, ideology, and nationality, we Evangelicals see it our duty to engage with politics, but our equal duty never to be completely equated with any party, partisan ideology, economic system, or nationality. In our scales, spiritual, moral, and social power are as important as political power, what is right outweighs what is popular, just as principle outweighs party, truth matters more than team-playing, and conscience more than power and survival. The politicization of faith is never a sign of strength but of weakness.” (15)
  • “Our commitment is to a civil public square — a vision of public life in which citizens of all faiths are free to enter and engage the public square on the basis of their faith, but within a framework of what is agreed to be just and free for other faiths too. Thus every right we assert for ourselves is at once a right we defend for others.” (17)
  • “We utterly deplore the dangerous alliance between church and state, and the oppression that was its dark fruit. We Evangelicals trace our heritage, not to Constantine, but to the very different stance of Jesus of Nazareth. While some of us are pacifists and others are advocates of just war, we all believe that Jesus’ Good News of justice for the whole world was promoted, not by a conqueror’s power and sword, but by a suffering servant emptied of power and ready to die for the ends he came to achieve.” (18)