physical presence in that state. decided 5-4 and the event is hosted by the caucus ional internet academy. right after that, the latino takes part in a form on civil liberties and human rights. is currently on holding its annual coverage here in washington. starts live at 1:00 p.m. also on c-span. president donald trump announce his nominee for the supreme filling the vacancy left by retiring justice anthony kennedy. watch the announcement live night at 9:00 p.m. and cspan.org an the free c-span app. >> earlier this year, russell moore, the president of the baptists convention ethics and religious commission about evangelicals and american culture.

he gave those comments at princeton university. this is an hour and a half. >> what a pleasure and honor it introduce my beloved friend, russell moore, as this carol g simon lecturer. dr. moore is the eighth president of the ethics and commission berties of the southern baptist convention which is the moral agency of the cy nation's largest protestant denomination. appointed moore was to that very important and post, i got a call, i believe i was probably the first catholic in history to get a call from the member of the board of trustees of the convention.tist i'm not even quite sure if i remember the title correctly whether it was board of trustees event the board that was looking to find a successor richard land as president of

he erlc asking for my views about who would make a good that sor to dr. land in post. and i immediately and correctly said, russell moore. and i don't know if they thought pope ere talking to the but they did as they were told, nd the next thing i know, dr. moore was the president of the erlc. ack in 2009, when russell was, what, about 11 years old, i described him as a gift of god community and a gift of the christian community to the nation. selected, en he was he did me the very high honor of at his me to speak installation at first baptist church. recall, the name of the church correctly in washington, d.c. there i said, again

correctly, that russell was the in the right place at the right time for that important post. i tle did i know how right was and would prove to be about that. waters in which our hip is now sailing in very troubled culture, russell has indeed proven to be the at the right time in the right place for that position. proven in that position defending the n rights to religious freedom and fundamental liberties, not baptists and rn other evangelicals and protestants but of catholics, muslims and people of all faiths. faith.even people of no russell holds the view, a view i religious hare, that

liberty and other fundamental and ties are the path rights of all. unbelievers s, and as well. before becoming president of the rlc, dr. moore served as provost and dean of the southern seminary eological where he taught theology and ethics and where i'm glad i was never his student. only because he shared with me on a couple of questions he exam gave to his students which were absolutely impossible. author several books engaging the rd: culture without losing the gospel, tempted and tried, and triumph christ. and wonderful and important i recall first book if correctly but one i would to all of you, "adoption for life," the priority for doptions, christian families and churches.

russell there speaks not only as theologian and christian but also as an adoptive parent. and it's aa wonderful book whether you happen to be adopted or of a mind to possibly adopt or not, it's a which i learned a great deal and i think everyone who reads it will learn a great deal. russell is also an ordained minister. numbered as pastor for a of southern baptist churches, preaching pastor at high baptist church from 2008 to 2012. e learned his master of divinity agree from new orleans from the nd ph.d. southern baptist theological seminary. join me in welcoming back to preston russell moore. [applause]

russell: thank you, it's good to be with you. there's no one in america then i steem and admire more than professor george and fewer institutions that i admire so and as the wither institute james madison program so it's a great honor to be with you today. i er a church service that was speaking at one day a year by ao ago i was approached man who had before his living as a de his roadside psychic. and he still had a conscience somewhat eighing heavily because he had built so many people out of so much money over the years, and he was about how he did it. secret that there was a to keeping clients. and it was easy. needed to consistently predict either absolute d news or catastrophe. your d, i can see love in future will cause someone to

come back over and over again, ut so would i see a storm approaching and the unnerved seeker would want to return and again and again in order to get help trying to the bad omens foretold. the man said, i understand what you, you probably wouldn't be able to understand seen that fa ve nomen over and over and over prosperity tching gospel evangelical on television and the roots are the same, tell need to do is say some words or write a check and god will r give them everything they ever wanted in terms of health, economic prosperity or on the other hand tell people civilization is facing the ent collapse and evangelist can provide freeze outlive d supplies to

the apocalypse for a low monthly fee. sometimes the same people alternate between both of those two messages at the same time. and that works. that's show business. but that is not the gospel of jesus christ. american evangelical hristianity seems to be a bit in both of these categories at asent andnt a plummeting catastrophe. right now evangelicalty seems to media quite a bit with no small amount of influence. on the other hand survey after shows after survey trouble demographically with z lennial and generation church goers or x church goers. it turns outt here is not exactly what the oomsayers have been predicting

all along. younger evangelicals are not inevitability of secularization nor are they leaving churches in large umbers because they want to liberalize historic doctrine or ethics. seems to me, is not secularism as much as cynicism. many are wondering whether is justcal christianity another badge of tribal identity for a her vehicle worse, al action or even just another marketing scheme. n this very campus, princeton evangelical fellowship made headlines around the world when dropped the nistry word evangelical from their name. this to be an evangelism tacle to and discipleship because so many people associated the word in terms of imply

politics or culture rather than christ.d news of jesus one can't blame this campus ministry for that. the an one really blame students who stop listening when they heard the word evangelical. often this 2018 america, evangelical is iowa ated more with caucuses than with the empty tomb. that tendency is not just external. often applied, sometimes even by professor are elicals to those who well outside of historic onventional orthodoxy or biblical morality, while at the evangelicals are sometimes quick to excommunicate one another on the basis of or culture eas identity or causes. when i say evangelical here today, what i'm referring to is link of renewal

and revival movements that are historic confessional orthodoxy on the presidency of evangelism. any definition of evangelical in any sort of scholarly setting will eventually get to what they call the bevington coati lateral. he story of bevington who defines evangelical in terms of four planks, bib la six, to authority of the bible, conversionism, commitment every person at must be personally born again, ctivism, that christian faith requires people to be active in the world and loving neighbor around them and christian christiancentralism, the cross. nd the last is one often assumed but i think it's where e should begin and end this conversation.

ecause any evangelicalism worthy to shape the future must be across shaped, must be called repent and believe in christ, must call all people demonstrate love and god and knabed in our various communities and callings most importantly evangelicalism must point to the cross. don't here ross, i mean just a shorthand for hristian identity or christian theological ideas or theological moral norms. cross i mean the actual place of the skull outside of the gates of jerusalem. by the cross, i mean what the wrotee paul meant when he to the church at core rinth, i deliver to you as a first i also ce in which received that christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third ay in accordance with the scriptures.

that is what i think is at the called what is sometimes a gospel-centered resurgence appening with evangelicalism, especially among younger people. i think that's what the movement aspires to be. an application of the gospel, steps it takeshe to be converted to christianity. certainly partas of it. but to the whole of the church's self-understanding and the grid which the church interacts with the outside world. wrote in postle paul the first century that he knew churches ong the except christ being crucified, first corinthians 2, he did not mean he was addressing no other topic but the atonement. litany of out a issues from how to structure a leadership within these emergent congregations, to how to financially provide for widows, married ow often

couples should have sex, many addressed in ng his letters. his singular focus on the cross meant that his understanding of power, of eakness, of success, of failure, of life and death were historical the eality of the death, burial, r resurrection and ascension of jesus of nazareth. nd in this he was simply following the words jesus himself had previously said, whoever does not bear his own and come after me cannot be my disciple. superficial ost level, the cross is assumed in conversation about evangelical christianity. there can be no evangelicalism evangel.he cross is oneon the of the hardest things to maintain in any christian group, american ncludes

evangelicalism. entrepreneurial nature of american vangelicalism is both a help and a burden. n the one hand, an evangelicalism centered on personal conversion and institutions meant that evangelicalism has had the freedom to establish bonds with like-minded believers for a missions thrust, the likes of the world has never seen. his sort of suspicion of institutions allowed alternative emerge during the fundamentalists, modernists times.ersy and at other but on the other hand this free arket ee cheesology can easily make it into a market-driven ovement to the point of eclipsing the very distinctiveness it has to offer to the world in the first place. unbelievers are able to

notice this. looking ian newspaper at american evangelicalism from well on the outside put it this quote, a religion that is responsive to the pressures of he market will end up profoundly fractured with each denomination finding most the sins that least tempt its members, while hose sins that are the most popular become redefined and even sanctified, end quote. driven approach to religion ultimately ends up -- the newspaper concludes -- with driven approach to truth itself. this is no doubt overblown to some degree. does notevangelicalism meet the caricature in full that is presented here but there's it to sting.in note the popular view that merican evangelicals are scolds, standing athwart to stop an culture yelling with a kind of embittered

while evangelicals ould -- would agree with some kernels of this characterization, the idea that are counterculture or out of step with a decadent culture because of bible and jesus, would that if it were so, there ways, of course, evangelicalism does run counter prevailing culture at least in views like sexual practice of charitable giving in the response, for instance, after a those who aster with re committed, evangelical churchgoers who are often the first on the scene and the last to leave. areas including the actual practice of marital and integrity we are often

only as counterculture as we want to be. why political scientist alan wolf argued that among ture war vangelicals is often elusivery since churches are often gladly nmeshed in the same consumerist, narcissistic, therapeutic milieu of autonomous milieuism that gave us the sexual revelation in the first terms of divorce, pornography, premarital sex, and other issues, wolf would rgue if evangelicals are fighting a culture war, we're on the same side as the culture, not.er we know it or this problem though is the recent yearse seen young evangelicals attempting to articulate a radical sort of christianity, to quote the best-selling book by my david plat.chael

michael horton and others have of lenged the usefulness that radical language, arguing that it can downplay the grace, means of god's and that is a helpful critique. is no doubt correct if my adical, one means that the christian life must always be characterized by extraordinarily eroic measures such as moving to the hardest mission field imaginable, and to be sure there would veert some who off in that direction, but not most of them. of the younger evangelicals language see this the holiness of calling in the resonate with ey a radical vision because of the of looking at a christianity in which often the patterns of materiality and immorality are outside world,he

except sometimes under a covering of darkness. jesus did not merely tell us to carry our own cross. he did so in the context of saying, if anyone comes to me not hate his father and mother, wife and children and yes, rs and sisters and, even his own wife, he cannot be my disciple. church would want that as a theme verse for vacation bible school? that verse needs interpretation. for pat not calling traacide or mat traacide or suicide. undoubtedly s is right when he wrote that, that only for rofitable those, as he put it, read it with horror since the man who, it easy enough to hate his father, the woman's struggle tos a long not hate her mother should clear of t best keep

that verse all together. nonetheless, the calls for are less about youthful zeal or the request for the extraordinary, although undoubtedly some of that, as they are a call to of scepticism that would see american evangelicalism as middle prop for white class suburban american culture. in balance however they may sometimes get, are at he heart a warning about idolatry that could be invisible religious movements that sometimes lack the resources to theologically.es the invisibility as these evangelicals intuitivety sense is the most dangerous of them. novelist david foster wallace was partly right when he said, quote, look, the most ridiculous things about these forms of talking about

idolatries, is not that they're sinful, is that they are unconscious, they are default quote.gs, end in asking what the default settings are, these young christians are not olding to cynicism, they are seeking to fight it. now, long before our current of secularization, market-driven churches discovered that most of their do not lie awake at night wondering about the nature f penal substitutionary atonement or relationship between justification and sank facation. increasingly they found their mission field also did not spend worrying about what answer they would give if after were to ask them why they should be admitted to heaven. people did though want to have marriages. they wanted to rear well rounded and well behaved children, they to find meaning in their

work. and so often churches could could reach they large numbers of people by mphasizing practical measures to affair-proof your marriage, put the sizzle back in your sex destiny that he god has for you. good intentions but in some cases, this devolved a deemphasizing of the ospel in favor of a kind of crossless moralism that could tell people how to lead their best lives now but could not them how to lose their lives, how to find peace with through the shed blood of jesus christ. most extreme forms, this kind of market-driven christianity became something christianity all together, as in the case of the gospel.d prosperity his project though is

decreasingly possible in a culture.zing american and as even on its own pragmatic a kind of equires culture christianity in which eople believe that the church will contribute a positive good in hem or to their children a way that simply is increasingly not the case. when a culture believes that the hurch supplies something missing, then someone will seek out the church. sec u larlized northern american culture care clergy person would recommend structuring their family life. culture seek h a out a family friendly congregation if they don't see part urch as a necessary of their child's life in order to be a good person and to be a american. why would such a culture listen o a minister about how to succeed in life and business?

when thespecially true american marketplace now supplies no shortage of life marriage and family consultants and spiritual but not religious gurus. of the same futility is true the perpetual call to save the hurch by moving it theologically or morally left ward. there were always be those who suggest christianity must bishop spawn as of theese piece cabell church said many years ago. change as at downplaying the supernatural basis of the faith, the of scripture or shaving off the hard edges of norms, where al those norms are unpopular. the call to personal salvation this view is seen as idea that the he

cross demonstrates the justice of god, the wrath of god as well as the love of god, that god ondemns sin in the flesh, as scripture says, is seen in this view as violent and convenientthful. this, too, morphs into something quite different from historic ultimately also fails on its own terms. o paraphrase the late evangelical thee loathal carl a . henry, who cares what church that no longer knows what thor ieves about the authority of its own scriptures has to say about energy policy. a cross-shaped christianity on the other hand would articulate god's sense of both righteous judgment against sin nd his gracious mercy and forgiving the sinners who comes to him through christ. that does not entail a church reticent to speak for fear of appearing

judgmental but rather a church sees justice and grace together at the cross in which od is not unjustly rationalizing sin or injustice, is god sin soaresly shocked at those who fall short of his law. of which, of course, includes all of us, except for one of us. in the preaching, teaching, discipleship, ordinances and of such an evangelical movement, morality will be always in light of the cross making clear that e are those who have been crucified with christ and must therefore watch in obedience to him as the scripture teaches. in doing so, the church would stand apart from what calls the arena shorn ofn which people for cendent meaning seek

such meaning in venues as sports and politicsment sports and are worthwhile endeavors and can be done to the dmoery of god. however, provide the load of providing the ultimate sense of identity and purpose. the pursuit of economic security and career ambition. poignant creasingly and important in a globalizing, economy in which many of the younger generations achieve hey will never the success for which their parents groomed and educated them. which even those who seem to be the winners as defined by can find themselves suddenly obsolete at midlife. title or my income racket is who i am, this is nothing short of an existential to personal identity. evangelicalism though ought to bring a different perspective.

we ought not to see people categorized as with us or winners and losers, my tribe versus your tribe or my versus your ethnicity or my nation versus your nation, theology means that people are divided up as either uncrucified and those in the latter category are precise position as those in the first before the gracious intervention of god. means that those would are -- those who claim and had no reasonspel to boast because everything that received.e and that means that any person on the outside, this side of could potentially be my future brother and sister in even the one ed who may evangelize my future or grandchildren or great grandchildren. at the death of billy graham, would ask me ts

where would the next billy raham come from, and my response would always be the next billy graham may be passed out drunk in a frat house right now. or the next augustine may be running a planned parenthood now.c right god increasingly takes every unlikely people, chuck coulson, lewis, and turns those people around very suddenly. that sees itself in light of the cross will not be define sin, for there can be no grace where forgive.e no sins to at the same time, will conduct itself with the sort of kindness scripture says led us to repentance in the first place. confronted with the cross in its own sin and ith the love of god for the world will then do precisely hat jesus modeled and what the apostle paul mandated to deal gently with those who are on the holding high

standards of accountability for doctrinal and personal integrity of those on the corinthians five. rather than is often the case, the reverse. evangelicalism that ersonalizes regeneration, personal rebirth, personal through sin through the rebirth escapism.is not it is defined by the biblical presentation of the cross, and does not teach us sin and injustice are present merely in individuals. creed emphasizes our lord crucified under pontus is te, by working the cross what simon peter preached at pentecost were presence of god unjust systems and structures that could allow the sentence an

innocent man for the popular will. cross culture should not assume regeneration will resolve every ill. the apostles were believers, admitted at the table of the night before their arrest. even though they fled at his their own fear of personal safety. the word of the cross in the new testament calls people to faith and repentance and it is an ongoing reminder to crucified and s resurrected and having been urchased in such a way that as the apostle peter says, we are to no longer walk in the futile inherited from your forefathers. the truth of personal union with personal christ at the cross, does not to adamistic ad individualism. balances at its best community belonging with individual dignity and

responsibility, as we see from in which eginning jesus from the cross entrusts he care of his mother to the apostle john. we bear one another's burdens as are purchased at the cross. the personal nature of the evangelical message though would mean we are not simply a part of generic s aggregate of humanity. we must all, the scripture says, seat before the judgment of christ. hat is not merely western individualism. this is a very old concept in hristian theology, that as the apostle paul says, i have been crucified with christ. it is no longer i who live but who lives in me, and the light life i live in the flesh i live by faith and the son of god who loved me and gave himself for me. this is important in a time when echnological trends

increasingly force people into extreme individualism maintaining a personal brand or emerging one's identity into a digital mob. a world like that, the vangelical christianity of the cross must reinforce in the words of the old hymn, jesus me when a stranger wandering from the fold of god, danger, scue me from interposed his precious blood. again, that's not a call to escapism, it is a call instead to recognize that blood tonement means we have a community to which we belong but also that sometimes for the sake of a future community, a roger illiams must walk out into the wilderness alone. the cross show yous us how. the importantly though, centrality of the cross in an upends the movement

barwinian values of worth and prestige and puts the church where the church on the side of the vulnerable. ow, evangelical movement is happy under any circumstances to stand with the vulnerable, as is, so long as the ulnerable are culturally acceptable to the tribe. ome who speak up for the humanity of immigrants, refugees, poor, refuse to do so or the unborn and some who speak out for the indignity of the unborn refuse to speak out or the dignity of vulnerable refugees, immigrants, and the poor. those are not totems for our individual identities. hold the same view of power and influence and worth of outside world. as theologian fleming rutledge in christ has become

one with the despised and utcast of the world and no other method of execution that the world has ever known would ave established that so conclusively. as richard bachman observes, becauseion was shameful it was particularly dehumanizing, those crucified forgotten.to be and jesus joined the number of he forgotten, the invisible, the seemingly irredeemable, and out, roman points state and the roman tried hard to suppress the memory of this crucified man as they suppress the memory of but in this case they failed. people of the cross must this in order to ask who is invisible to us now and why? if this is the case, then we an understanding of the image of god and an dignity of g of the

the person who is made in the image of christ and for whom and that is true whether the issue is white immorality. sexual the human trafficking of the human poor or the trafficking of the pornography industry. cross-shaped evangelicalism will also, it seems to me, bear tranquility inof the face of culture tumult, in a we do not often see kind of siege mentality that's often present in american life. and the same is true in almost media orner of american right now. there is the idea that in particular in christianity in general are culturally in decline or culturally triumphant. for some, history is working all things together for the good history and love

are called to its purpose, and imminent collapse is near and no other generation is known the trouble we've seen. evangelicalism is not immune to this. within evangelicalism in america, some tension often where it comes to the use of the word exile. now, i must admit that i'm because conflicted here americans evangelicalisms are not exiled meaning we have moved from a golden age into a dark one. a theology rooted in the cross us that every age is in aptivity to sin and every age shines with god's common grace. ut if by exile one means a sense of restlessness and distance from the outside ultures of looking for what

walker percy called signposts in strange land, then exile certainly is an appropriate identity to claim. as an escape from history or n escape from created reality, but instead an understanding always a certain tatus for the church in every age. we're outside the camp as the at of hebrews teaches us the cross. we've grown then as the new the ment teaches as we see world around us. bviously, this alienation is more obvious in different culture realities. the times e between requires a sense both of bevington's activism, and alienation. distancees the sort of that comes with that. the novelisttener,

and essayist, was reflecting on scholar marcus bouring wondering why the church priestley story of the bible but neglects the puts it ro story as he such as that of exile. n the priestley story he said we are predicted primarily as sinners who have good reason to be ashamed of our lives and life becomes a story of guilt, sack ra face and god's forgiveness. he says, we also, speak of liberation and freedom or why not remind us of the story and ask if there are any of us who don't feel sadness and loneliness and lostness from being separated from where we we truly r hearts belong, even if we're not sure where it is to be found or how there, end quote. what he misses is these are the same story. to lost was not due directions but due to god's urposes of judgment and the restoration as the prophets

continually reminded the people. see both of oss we those things, sheer grace and god.judgment of ow, an american evangelicalism that is engaged and also claims ex-illic identity in the cross can be delivered to sort reservation of culture forms and movements that step with the gospel while at the same time pulling perpetual m frantic outrage of resigned melancholy at the culture around us. we see both exile and restoration, both judgment brokenness and depth of the e world's depravity and the except to which god loves the word, and own son for the world. we need both of these instincts, to eems to me, in the years come. and that's why dealing with

specially younger american evangelicals i find that i have to do two seemingly tasks all the time. on the one hand, i seek to ersuade those on the outside and some on the inside, that for the e not as bad church as they think. religion will not be swept away some historical, historically inevitable secularism. and well is alive around the world, as rodney starks' fine scholarship demonstrated but we have a that promise at the assessry of phillipi. at the same time i spent much christians to tell the trouble they think coming is more seismic than they think. no rise of the nuns, religious affiliation, not religious women, are nor complicated than usually reported.

robert puttnam and david distinguish two related but independent trends at work. nuns, those who have clearly rejected organized liminal and rise of nuns, who flickered off of organization religion because of alienation of social institutions in general, not just the church. even with these distinctions and even without accepting some of that lagian determination often comes with this determination, there's a challenge for the church that addressed simply by meter social media advertising or better phrase and worship services.sunday evangelical christians should seriously. at the same time though we hould be reminding the broader church that there is power in the blood, that the cross means that the gospel can thrive on margins because that's where

it started in the first place, place of the skull. poet milos observed, when an neither l is delighted by reasons of state nor by the rhetoric of social norms, he find meager consolation in a choice between lessons and church aslity and the a troupe of boy scouts trained n an additional politeness useful to the authorities. n this milos echoes the great presbyterian theologian who rightly argued that a religion end of the means to an saving a culture or community or things but be many it is not christianity. christianity as mentioned contended against liberalism not on his usefulness but as he put it on something that happened. our religion must be abandoned all together unless at a history, jesusin

died as a per pitation for the humanity and was raised from the dead. the cross is not useful to any culture or to any human authority. that is where its power comes from, the distinctiveness of the cross. of evangelicalism hat is distinguished by its cruciformity will have a distinctive thing to say in a world inundated with gospels. seen that even in my own tradition even in the early country.witness in this most of the culture projects in american history that one can were undertaken from a position and posture of hristians strength and influence, prohibition, for nstance, failed and failed spectacularly. but two causes in particular, the struggle for religious in the founding

era and the civil rights succeeded with christian movements working with secular people on the outside but christian movements that margins of culture influence. in the first baptists in virginia and elsewhere. second the black church. in both cases, the lack of power actually helped their message to be heard rather than hindering it. baptists were disreputable american thatican reasonable people did not ultimately see disestablishment a state church as a stalking horse for baptist power. all, because it is not their motive but second of all, could imagine what baptist power would look like anyway. modeledl rights noechlt nonviolence and pervasive appeal to conscience, structural power was needed to

and force and interpret culture legislation but the move is shaped in the beginning by makers, black preachers such as martin luther such as, share croppers danny lou hamer of my home state of mississippi. that dr. no accident king called the persuasive, he was rificial work called to do bearing the cross. merican culture will not see the relevance of an evangelicalism that is latched an explicit and robust theology of the cross. culture le in american assume that evangelicals are cadias that go dormant in between new hampshire primaries every four years. market-based entrepreneurial evangelicalism, further shorn of doctrines in some cases, and in its moral others, will seem

far more conducive for some people to the digital and post digital ages. that is until it is suddenly not or relevant at all. he gospel does not thrive though because it is useful. thatn evangelical movement strives to be useful culturally, politically, economically, will not be useful for long. the gospel that the american seeks to l movement not going forward because it is familiar but because it is strange. indeed, the strangest concept we can imagine, a god justifies the ungodly. nothing guarantees that american is an established movement will be found somewhere to christure pointing and then crucifying. god does not need an american movement.l

god does not need an american church. .omeone will not need the evangelical movement but the evangelical movement desperately needs god. to that end those of us who are evangelicals should work to of a robust evangelicalism that can pass the torch to a new generation with we first heard down at the cross. nd to that end our reform efforts should start and end not orh another political slogan another culture cliche, but with prayer. make evangelicalism born again. thank you. [applause]

>> i wouldn't say somebody give but i will open the floor for questions. so we r the microphone will get your question on c-span. right here in the middle, sir. yes? hi, dr. moore. my name is lee. i'm a graduate of southwestern aptist seminary and i'm now in princeton seminary. really appreciate you and muller as leading southern baptists. unfortunately we discuss i really did rty, not see that in the southern baptist convention, at least at level.cation it seemed like like southern seminary, southwestern in schools like citadel college an oppression en of the first amendment where students don't have free speech schools, like e there's no free press in a southern baptist school, there's deviation from a guy like

page patterson. address, or do you believe that a southern baptist eminary, should students have freedom of speech and is that being practiced as a southern convention? >> i have never seen a southern blood pressure tift school oppressing freedom of the speech or press. obviously religious liberty means though that voluntary nstitutions and voluntary associations have the right to onfessionally confined the terms of their membership. so i would certainly not believe i have the religious liberty to demand that pope ordain me to catholic priesthood when i do not meet the qualifications for catholic priesthood. ut but i think religious liberty is emphasized for

everyone. yes? >> is this on? cool. lecture you made a few references to historical christian orthodoxy. curious what markers ou use to define what is historical orthodoxy, especially in the southern baptist onvention that is not necessarily connected to the or stream of catholicism orthodoxy or something like that. would argue that we are at the level, when i'm talking about basic, hi tore cal orthodoxy i'm referring to what inarticulated, for instance, the nicene creed and apostle's creed. would see a base level of orthodoxy which evangelicals would share with all christians of every tradition. would be an e articulation of a special and distinctive emphasis upon the gospel in terms of personal regeneration.

and then there would be denominational distinctives disagree.ould but i think the base level of historical orthodoxy is present. russell, can i follow up on that terrific question. just to ask you to say a word have spokening, you about here before, and i think it would be helpful in thinking thatdeeply about the point this gentleman raised, can you say a word about your conception solo scripturia? what does it mean and how does evangelicalism? ussell: well, what we do not ean and no evangelical steward organization i have ever known has meant that scripture is the only authority present. obviously, even the claim we scripturia is pointing to an authority of the group making that claim. scripturia means is that scripture is the only final reformation put

it, the normie norm that norms all other norms. o if everyone is appealing to and dependent upon multiple uthorities every day, if i'm looking to find my way from i don't to manhattan, of the n the cord nantz bible, i pull up my g.p.s. if my g.p.s. tells me there is nor has ever been a place known as jerusalem, then the authority of scripture overrides the authority of my g.p.s. the elicals would believe same is true, for instance, church councils and church organizations, believing that apostle john through the risen christ teaches in the revelation ters of that a church can lose its lamp the presence of christ. membership of the

church must constantly be judging every church and every to church authority over and against scripture rather than the other way around. >> and i would submit that makes for a much more richer and engagement between evangelicals and eastern orthodox christians or catholics many on all of those sides have imagined. next question? question, down here. >> michael gorsen had a piece in "the atlantic" recently which think i read he feels as an evangelical he needs to speak and calls on ump other evangelicals to do so. on ou have a view broadly the role of the evangelical in the role of the political life of the nation and particularly this moment? russell: well, i don't know how i can be any clearer on that -- [laughter] -- about that. think that there are

sort of multiple streams within right now.ism and a lot of tensions that we sort of demonstrate that. decision e sort of being made about election possibilities. were some evangelicals that, of course, were willing to president pport the but to adopt wholeheartedly his his person, and everything else. there were other evangelicals believed that they were on either side choosing a did so f two evils and with great fear and trembling, he ne evangelical told me, voted, he did not even tell me ho he voted for, but said he voted and walked out convulsing with tears. nd then there were other evangelicals such as myself who not a very different view,

so much about the candidates and involved but about hat happens to a movement that becomes closely identified politically and a movement that becomes inconsistent with itself. so i think those tensions are present even still. >> yes? here at student princeton. my question is how as a mesh of generationvangelical you spoke about today, how can we look at the future of how shouldlitics and we engage in that? do we lean into it, do we focus serving the country in other ways? what does that look like? i would say is there is not -- when it comes to individual, there is not a one size fits all mandate.

as a matter of fact, i would end to say that those evangelicals who are the -- who enthusiastic about political action, are probably those who should be talked back those who are the most reluctant about political talked into to be it. because the latter group has, i understanding of the limits of state craft. taughtn be -- one can be into the blessings of state craft and possibilities of state easier than someone can be -- can be taught the limits thereof. but i think there's always in very generation, especially with american evangelicalism, the tendency to overreact to the thing.d so there are some younger a ngelicals who will look at hyper political sized -- oliticalized version of evangelicalism they have seen

close in person or on television to that is answer complete political and culture withdrawal. same way when i meet me, vangelical who says to we shouldn't talk about the commandments of scripture. who we mply talk about are in christ and everything out, i ll work itself know this is someone who came ee cheesistic sort of environment saying i don't want that. an evangelical who says i want a list of rules about whether or not to celebrate halloween and what of school to send one's children to, i know typically out of ameone who came morally chaotic environment and wants order. as lewis taught us, evils don't come one by one. two by two on either side of the truth. so often what i'm trying to do talking to older

evangelicals, and, again, this than e conceptually chronologically speaking, to evangelicals i'm often preaching my kingdom is not of this world. that a sense of political identification will let you down. when i'm speaking to younger evangelical church planters and preaching fromen that very same text in john fact but referring to the that we in this system of government are standing not only jesus stood but also where pilate stood. 13, ave romans responsibility for the sword. so the sort of evangelical obsessed hat becomes with politics easily turns into used by the be an e and by parties, and evangelical movement that we reacts to that saying

will speak simply to evangelism talk scipleship and not about political matters becomes just as political as the first and sometimes more so by the status quo. so if one sees, for instance, in the 1850's ng n southern evangelicalism, we don't talk about politics means we don't talk about slavery. nd if one is called morally to repentance for drunkness and for the sin of kidnapping and enslaving a image-bearing human being, it's avoiding the e topic of slavery, you're addressing it by your silence. think there has to be a balance there. professor gregory? >> thank you very much for your work.and for your i very much appreciate the call

for engagement without accommodation. sorts of ike all denominational movements of christians in america are trying to strike that balance. i guess i wanted to ask about american part of american evangelicalism and how that fits of your understanding christian identity, because i nderstand the critique of instrumentalizing evangelicals in the service of state or in of some political goal and a lot of critics on have say it's america they to devotion, not the cross. yet this morning we were talking john knew house who said when he meets god, he expects to meet him as an american. how do you understand the nation as part of a christian particular in this case american identity? kind of temporal by the nsteyns governed

divine providence or is it of thing that will be part the christian identity just as much as other parts of our dentity, our maleness, femaleness, ethnics, other sorts lot of s that a contemporary christians have questions about, what it means ofbe african-american, a lot difficult questions today in our culture moment but theologically, will you be american in heaven? i'm a cal vannist so i is t believe anything happenstance but i do believe is temporal tity ultimately. who we y the stories of are and how we were shaped and ormed will be prove dinsely informed by where we were and by affectionsl sorts of including patriotism and love of country. -- i think the tellation for

temptation for american evangelicals right now is not so deemphasizing of the rosecutions with gratitude, which i think lack of patriotism would mean and what i think newhouse was getting at when he talked about the lessings of being american, i think instead we have the reverse problem most of the time, in which american identity deeply seeded in us that think mary question i that every evangelical christian and other christian has to as ken myers of morris hill audio put it not long ago, is the first thing that we?s to mind when we say is it national identity? is it a generational cohort, or of the global body f christ uniting heaven to

earth? that is the primary problem that we're facing right now, what do mean when we say we and how does that shape and form who we are? >> yes, professor mooney? >> thank you. if you could say a little bit more if you have any urther thoughts on the radical evangelicals or what some have people vangelical left, like shane claiborne, the irresistible revolution, is that that f the evangelicalism is growing in influence or is it declining? nd theologically how is this radical evangelicalism or evangelical left different from evangelicalism? russell: yes, when i was referring to so-called radical terms of n evangelicalism, i was referring the stream of what is ften called gospel-centered evangelicalism, the resurgence orientedgically robust

evangelicalism, not to the evangelical left. what often happens with any evangelical left movement as referring to any particular individuals, but to movements, is that they very turn out to not be evangelical. and so one can simply see this looking at advertising, for site ce, on a particular or magazines. when most of the advertising is seminaries main line or institutions, it's a main protestant essentially sort of operation. i don't see that growing very although fluence, there will be places where there will be an overlap of concern. >> yes? >> hi, i'm kristin. masters student here.

we spoke about the importance of the multiethnic church. was hoping you can speak a little bit to how the church can achieve that and specifically white leaders of the church and white members of the more do to create inclusive environments and to address their own rules, our own systemic injustices against people of color? russell: well, there are a have to behings that done. one of them is my understanding f bearing one another's burdens, galatians 6, means an identity in which white christians understand that both personal and systemic our tices against african-american brothers and isters in christ and other minority groups is not someone else's problem. that's my problem. again, who is we, the first we? together.ong and that also means a careful in order our history

to understand how is it that as frederickble to douglass so memorably pointed gospel hymns of redemption at one moment while an enslaved person two what happens morally within not only that individual but also within a to that hat can lead sense of blindness? which means often what i find dealing with nd white evangelical audiences is it's not, because often white americans often think of racism simply in of individual personal hatred rather than in terms of systems and structures. what a spent a great deal of time saying is not i need to there are u that aspects of systemic injustice. you already know there are.

and in other areas so you need to take what you have learned in areas and understand how that's working here in terms of injustice. so for instance sometimes when i will have people say to me, you know, we really shouldn't talk blood pressure racial justice reconciliation because if we just preach the gospel, then this would all work itself out. heard that before when i heard a protestant minister that supporter of abortion rights speaking before congregation where he knew most of the people would not agree with him saying, you know, have a lot of arguments about abortion. worrylly wouldn't have to about abortion if we were just getting people saved and morality.eople sexual there was a course of amens in the room. heple didn't understand what meant by that is we bear no

responsibility for the systems are perpetuating against children. >> yes, over here. >> thank you. you touched on earlier in the talk -- i'm a university student. talked to princeton evangelical fellowship changed its name to christian fellowship. you think the prudence of leaving the label of evangelical is comdex dependent? and if so can you comment on the to use whether or not the label? russell: yes, i think it is context dependant because evangelical is not a abel that is mandated scripturally. evangelical is shorthand. if the shorthand no longer works a particular context, then shorthand. find other i think the -- sort of an analog that would be the word

fundamentalist, which initially someone who believed that the so-called foundational fundamentals of the bodily hat jesus was raised from the dead and is true and so forth. ut it became though a certain set of additional doctrines, a ertain sort of mood and temperament that was no longer descriptive. i am in a group of evangelical christians and someone says to me, are you a the answer to that is no. f i'm at a gathering of the unitarian universals association and they ask are you a fundamentalist? yes, i am. up so i don't want to give the word evangelical, because this is a good word that is gospel word that we ought to retain. longer works as

standalone shorthand. as hether i speak as myself an evangelical, i find i'm also xplaining what i mean by that at the same time. if i were running a campus campus where the ministry is intending with its very name to shorthand signal to that this is who we are, would be an entirely different project. putting him onof the spot, we have a great who's a al leader member of our own community here, pastor matt of the stonehill church. matt, i want to give you the privilege if you did have anything you wanted to ask or would love to hear from you. preacher never known a speechless. [laughter] >> you're answering questions wonderfully. easy to take a church

through the storms that have to 10 d over the past 5 years, and most acutely over the past two years. questions are more kind of pragmatic questions, russell. russell was at my church last fall, and splendid guy. thank you. so it's that specific kind of i'm sittinguff that here asking, how does that relate to this person over here or this situation? so i have 100 questions but maybe i don't have any because i have so many. is that disappointing to you? >> no, it's good to hear your voice. i have someplace else i have to be on sunday mornings and i very rarely make it over. right down here, sir. >> that's actually my pastor. great to follow up.

so i have a question about, just trying to figure out how to map you said and maybe compare it to some other projects. you would be if able to say how some of the similar or sted are aybe even different from something like the benedict option. it as i d like some of would see it evangelical christians need to become hristians again and that's how i understand a bit of rob drier but maybe it's something how you differentiate some of you would suggest. >> i would probably affirm that rod wouldng affirm in the benedict option but i would not deny everything that rod denies. o i think largely i'm in great sympathy with the benediction evangelical s an christian i cannot resonate with manaus tick imagery applied to

he entirety of the church in a way that -- so if one even thinks in terms of cover design, cover of the benedict and n, i blurbed the book happy to do so and recommend it to many people but the picture of a front is sort fortress on a hill. i agree with that. flashing neonbig, sign of jesus on the outside. >> yes, sir, down here. here you go. >> thank you. could you describe a vision of a moralistic society that vangelicals can embrace with integrity? >> yes, i think we have seen a pluralistic ociety at least in my specific

tradition of evangelicalism. i referenced the early baptist in the united kingdom and in the united states in was a commitment to of lete and total freedom religion, not because those leaders were somehow morally ally or pluralistic but because they conservative orthodox view of what it takes god. reconciled to o a person cannot be compelled to religious belief by the state and by the coercion of the state. compelled n only be to pretend to be part of a religion. and so when for instance i wasmber several years ago i on a panel in the university campus, i was seated with a woman. she and i were speaking, and then there was a representative aclu and someone from an

episcopal church. point, my at one vision of religious liberty does shutting down of theological differences. y vision of religious liberty means that the state does not adjudicate those theological differences. and so i believe that i ought that she ought to have the freedom to seek to convince me god, that allah and mohamed is the prophet, where i jesus persuade her christ is the way, truth and the life and no one comes to the father but through him. not a state that referees that discussion but issues because those aren't important but they're so important they're beyond the government f bureaucrats. at that point a student came to the microphone and said i take what you said because that was really arrogant because why y that

and you just say that you she are together, you're serving god together, you're just doing in slightly different ways? and i turned to her and i said, what we're that's doing? and she said, tell me -- tell me vision of god and i said, ather, son and holy spirit incarnated in jesus christ, crucified, raisedford dead who living e to judge the and the dead. no, she said. because hense to him said how would you be so as to suggest to her your way to god is the only way o god, my response is to say, well, why are you so arrogant as o impose your religion upon us because both she and i agree we and very significant important existential, eternal questions before us and you are one seeking to impose upon

us the idea that these are meaningless differences and that instead some generic version of pirituality is all that we need. so a pluralistic society is one think the state does not seek to become priests or pave over and o roll over consciences but in which we have the freedom to to e with one another and debate with one another. >> do we have any other questions? yes, right up here, sir. maybe today but i come from far away. you really did cross various layers. now,g up from where we are acceptivety, to india and religious expressions greater that have

acceptance kind of feeling in in america, and future if that continues is a roman catholic priest coming from india? on the other side what happens at the transition time the duty and ht, the responsibility to settle and views of faith doctrine by telling those guys in the council you will not come out without deciding either way, response?our see ll: well, i would not to constantine the authority to dictate that to the church, am, of course, comfortable with my nicaea ended up. there are all sorts of things this happened in the providence is od where the end result better than the process.

influence on dian the united states, i'm not sure about in terms of the broader american culture. can tell you that within evangelical christianity there a strong and resurgent indian vangelical community that is having a very beneficial influence upon the church. as a matter of fact, there was a that i would pass driving somewhere all the time that was baptist church but a baptist church that long ago had sort of madernity in such a way that it cast aside largely the supernatural and became very, very liberal ainline congregation was dwindling, mostly elderly, affluent white liberals but group of christians

who were immigrants from india who started attending that initially having their own bible study but then becoming integrated into the larger church. created a crisis within gags because ra-ra these indian evangelical christians really believed the and really believed the bible and wanted to talk about blood of s as the christ and all sorts of things affluent, ied the elderly white liberals in that congregation. they were evangelicalistic in leading other people to faith in christ nd more over they were getting married and having children. so that congregation was being orthodoxy by this -- what started at the very beginning a very small immigrant community. in that congregation i see of a parable of what's happening in global evangelicalism right now. lesson for us all, not just

evangelicals. frank? > before we thank dr. moore properly, i want to say two things. all, i want to thank for the support of this series that has gone to the next level with dr. moore today. second, i never mentioned dr. moore's title, professor george did not dr. moore mention it, for the reborn american lism and culture at the cross. we've heard all about those today.three words please join me in thanking dr. moore. [applause] >> today on newsmakers, judicial andis network kreef council poll districter carrie severino

for r political strategies nomination. she is preserving president trump's choice to replace anthony kennedy on the high court. interviewed about "roll greenberg news. c-span.n >> tonight on "q&a," freelance dunkle on his "the washington post" article locked and loaded for the lord on the of the the late reverend young-moon in pennsylvania. >> what is going on at the sanctuary church up in is a commingling of undercurrent in the country of religion, politics and guns to a degree we haven't before. it's still a small church, there's no question about that.

has a worldwide following. my guess would be maybe 200 total in the congregation 500 pennsylvania and and to 1,000, 2,000 worldwide. of course, these days you can follow a church on youtube. of the sermons are webcast every week. commingling of and what doesrica culture, about us as a precursor there any to what we might see down the road? when you get the genie out of mixing guns and religion, in almost any society, it's usually problematic. at 8:00 eastern on c-span's "q&a." >> c-span's "washington journal" every day with news and

policy issues that impact you. up monday morning, review the week ahead in washington with politico white house reporter and steven politics editor with "the washington times." talk about the cost of nuclear materials with john donnalley. "washington journal" live beginning 7:00 a.m. eastern monday morning. join the discussion. >> monday a discussion on the inspectors general on how they can improve their relationship between agencies, congress and the public. event is held by the bipartisan policy center. it starts live at 10:00 a.m. 2.tern on c-span also monday remarks from former senate majority leaders tom and bill frist on global health and diplomacy. hey also look at the impact of president trump's emergency plan for aids relief. that event is also held by the policy center. it's live at 10:30 a.m. eastern

on c-span. > president donald trump will announce his nominee for the supreme court, filling the vacancy left by retiring justice kennedy. watch the announcement live monday night at 9:00 p.m. c-span and cspan.org or listen on the free c-span radio app. >> supreme court justices ruth bader ginsburg, stephen breyer and elena kagan took part in a the trial titled insurrection of camelot. other participants include the u.s. solicitor general noah francisco and the canadian supreme court justice suzanne coat. this is an hour.