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Comparing The Church And Spiritual State Of Evangelical Christianity

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THEOLOGY OF REVIVAL AND SPIRITUAL AWAKENING

In pertaining to spirituality, the evangelical Christianity is going down the slippery slope. A. W. Tozer, a theologian of 20th century saw the backslidden state of Christianity and has lamented over it:
“Evangelical Christianity is now tragically below the New Testament standard. Worldliness is an accepted part of our way of life. Our Religion mood is social instead of spiritual. We have lost the art of worship. We are not producing saints. Our models are successful businessmen, celebrated athletes and theatrical personalities. We carry on our religious activities after the methods of modern advertisers. Our homes have been turned into theaters. Our literature is shallow and our hymnody borders on sacrilege. And scarcely anyone appears to care.”

This description of spiritual state of evangelical is even worst now than in Tozer’s days. The churches have compromised with the world so deeply that what happens in the outside world has to happen inside the church. The churches are shutting down in increasing rates and those that are still opened are producing more lukewarm believers than ever before. It is not hard to the number of churches equipped with latest musical …show more content…

At six he was very proficient in Latin and he admitted in Yale at the age of 12. He started thinking about Christianity very seriously when was preparing himself for ministry, after graduating from Yale in 1720. He wanted to use everything that he has to serve God and glorify Him.
He became the pastor of Northampton Congregational church in 1727, during which time the spirituality among the believers in the church was very weak and ugly. When he saw the spiritually backslidden state of this church and called its people “dry bone,” possessing the form of godliness but denying its power. Richard Lovelace

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It is 1741. The Enlightenment is spreading worldwide. The puritan people are leaving God. Johnathan Edwards gives a sermon on July 8th , 1741, trying to convince his fellow Puritan people to come back to God. He is going to try and accomplish this by giving his famous sermon, "Sinners in the Hands of an Angry God '.

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His father was the pastor of East Windsor, so he grew up in a religious home. He studied at yale and graduated as valedictorian. He once said, "From my childhood up my mind had been full of objections against the doctrine of God's sovereignty… It used to appear like a horrible doctrine to me.” Later as he was reading 1 Timothy 1:17, he stated, "As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from anything I ever experienced before…

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As a result, a religious character becomes a proponent

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Jonathan Edwards’s sermon “Sinners in the Hands of an Angry God” and Anne Bradstreet’s “Upon the Burning of Our House” seem at first glance quite similar to one another regarding context, however, after taking a closer look, it becomes apparent that there are some substantial differences. These differences cannot be understood without the knowledge of cultural context concerning the Puritan belief system and their lifestyle. “Sinners in the Hands of an Angry God” was written with the sole purpose of scaring and intimidating the people that purtinans believed to be sinners. Edwards’s work contributed to a movement called “The Great Awakening”. It’s objective was to make the so-called ‘sinners’ aware of their wrongdoings and compel them to repent.

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Followers, who had once felt unfulfilled and disheartened during sermons, suddenly felt and experienced the spiritual connection to God that they had each been longing for after attending preachings from these two men. The Great Awakening brought about religious freedom and free will (Smith, 2011) that would grant all

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Pastor and author Rob Bell is a phenomenon hard to avoid. His best-selling books (e.g., Velvet Elvis) and his popular Nooma video series have made him an attractive figure for many Christians during the past six or seven years. Ten thousand souls attend his Mars Hill Bible Church in a suburb of Grand Rapids. Hailed as either an enfant terrible or on the leading edge of evangelicalism, Bell is deliberately provocative, iconic, and charismatic. He appeals to “hipster Christianity”—a younger, edgier, and less traditional form of church that challenges established patterns of worship, teaching, and Christian practice.1 While attending a talk he gave to a packed room, I noted that Bell draws in many through his postmodernist ethos—informality, humor,

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However, these communities were inclusive to only those who believed what they did. Many failed because there was lack of law and order. In Document B, Charles G. Finney that “the salvation of sinners will follow, going through the same stages of conviction, repentance, and reformation.” He claims that putting religion upon assumed “sinners” would break down and change their wicked hearts, turning them into righteous beings instead. Evangelicalism bored through the country, uniting believers in the crucifixion of Jesus Christ.

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In Thomas Long’s The Witness of Preaching, he aims to urge the reader to become a reliable witness of the gospel by way of ample preparation before entering a pulpit. The text offers to the reader a deeper understanding of the ministry of preaching. A useful component of the text contains informative bits of information that make the reader aware of the lengthy but necessary preparation needed for an adequate explanation of the scripture. Of primary importance is the consideration of the congregation when a preacher is first approaching the text. This point is of vital importance as it signifies that the speaker is a member of the body of Christ and the congregation.

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The thesis of this article is that there are five broken views of discipleship such as, we equate discipleship with religious knowledge, we try to program discipleship, we equate discipleship with our preaching, we think that we will grow without

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He also worked with scholars before he was a teenager. At the tender age of fourteen, he started college where he studied law and math. When he was fourteen, he tried to obtain his doctrine at the University of Leipzig in 1666 without avail as he was turned away due

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Europe is at the height of its continental theocracy, and legalism has the church in its clutches. Christianity has been around long enough that the potential monetary gain in it has not gone unnoticed by some in the clergy. Corruption has spread through the church, lowering the reputation of its members to many such as Chaucer. He describes the pardoner as trying to “win silver from the crowd,” whereas the lowly plowman did “as the gospel bade him,” for he loved “God best with all his heart and mind.” And while there certainly were still clergy who followed the will of God, it was not uncommon to find those who for “just a quart of wine,” would allow “any good lad to keep a

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Rhetorical Analysis of Jonathan edwards’s Sinners in the hand of an angry god: jeremiad Jonathan edwards, is known as one of the most important religious figures of the great awakening, edwards became known for his zealous sermon “sinners at the hand of an angry god”. During his sermon he implies that if his congregation does not repent to christ they are in “danger of great wrath and infinite misery”. Throughout this sermon edwards uses literary devices such as strong diction, powerful syntax and juxtaposition to save his congregation from eternal damnation. Throughout Edwards’s sermon the use of turgid diction is exceedingly prevalent.

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Preachers and evangelicals of the modern day are usually centered on certain evangelical views. Those views might be from a renowned evangelist who had dominated in the past. These figures are guided by God as they continue with their missions of preaching and spreading the word. In addition, in order for an evangelist or a preacher to be able to grow his or her own church, he or she will need to have a pillar which consequently acts as a map in leading them as they preach. Most of the believers also tend to follow a preacher who focuses on the teachings of certain renowned evangelists, thus making them to fully believe whatever the preacher preaches.

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On February 25, 2018, I attended the Sunday worship service at The Salvation Army Kroc Corp Community Center Church in Phoenix, Arizona. Despite not having been to church in a number of years, I had some semblance in terms of what to expect, especially in terms of how the church would solicit donations. What I did not expect, however, was the advertising of the community center in which the church is based. Given that the center requires a paid membership, this seemed a bit odd as this was a Christian non denominational church that preaches selflessness. Max Weber’s theories on religion gives some insight on the increasingly capitalistic nature of churches.

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The increase in Pentecostalism and Evangelicalism has to do with more favoring fundamentalism in which they want a more intense religious experience and a strong and deep relationship with God, that Evangelicalism and Pentecostalism are both giving them and many of the other religions aren’t giving enough for them. Joel Osteen style of preaching provides the people following him a sense of meaning in their lives and his way of religion is a positive approach that gives people what they want to need to hear, hopeful messages, that is sometimes hard to find in their ordinary life, so they go to Joel Osteen to give them that meaning and purpose that they desire. Joel Osteen’s theology I find doesn’t have much substance, he talks of a God that you can ask all you want of him and he will grant it, which isn’t how it should be. Jesus gave us to the Lord’s prayer to pray, which we say, “Thy will be done on earth, as it is in heaven” When we pray we should ask for God’s will to be granted, not our own. Which doesn’t seem to be the way Joel Osteen thinks of it.

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