Many popular Preachers in print, on the radio, on TV and the internet are weak on discernment and ecclesiastical separation because they are compromised by neo-Evangelicalism. This is a movement and something they advertise so you can know who they are. It has been three generations since Harold Ockenga began the movement from the doctrine of separation to infiltration. The result is that this generation of Evangelicals are capitulating to error and cooperating with eccumenicalism by accepting Catholics, Pentecostals. Charismatics, New Apostolic Reformation, :Liberals, Cults and Woke as fellow Evangelical.
How do I discern who is a Neo-Evangelical?
[quote]The following is taken from a very significant article published in the Christian Life Magazine (March 1956) entitled, "Is Evangelical Theology Changing?" The eight points in this article proved to be an accurate prediction of what soon was to be known as the "new evangelicalism" (sometimes called "neo-evangelicalism"). Here are the characteristics of this "new movement" as quoted directly from the article:
1. A Friendly Attitude Toward (humanistic) Science.
2. A Willingness to Re-examine Beliefs Concerning the Work of the Holy Spirit (especially in relationship to holiness experiences, a second blessing sometime after conversion, speaking in tongues, and healing).
3. A More Tolerant Attitude Toward Varying Views on Eschatology (a questioning of the premillennial and pretribulational position).
4. A Shift Away From So-Called Extreme Dispensationalism. "The trend today is away from dispensationalism--away from the Scofield Notes...in fact, many...rarely use the word dispensation now."
5. An Increased Emphasis on Scholarship.
6. A More Definite Recognition of Social Responsibility.
7. A Re-Opening of the Subject of Biblical Inspiration.
8. A Growing Willingness of Evangelical Theologians to Converse with Liberal Theologians. "An evangelical can...profitably engage in an exchange of ideas with men who are not evangelicals."
Harold Ockenga's Summary of Neo-Evangelicalism
1. A Repudiation of Separation.
2. A Summons to Social Involvement.
3, A Determination to Engage in the Theological Dialogue of the Day
NEW EVANGELICALISM IN THE TWENTY-FIRST CENTURY
The following is taken from Dr. George Houghton's article entitled, "Another Look at the New Evangelicalism" ( Faith Pulpit, May/June 2002, a Faith Baptist Theological Seminary publication):
Today, as we are now in the twenty-first century, and a few generations separate us from the beginnings of the new evangelicalism, there are some from within fundamentalist circles who are saying, "New evangelicalism was at one time a reality, but today it is non-existent (or at least, not a formidable foe any longer)." Is this really accurate? The answer to that is an emphatic, "No!" The issue is not the term "new evangelicalism." Terms come and go. The question is, "Are the issues and attitudes raised by the new evangelicalism gone?" And, again, the answer is an emphatic "No!"
This is seen today in several areas.
(1) The rapid rise of the church marketing movement from the early 1990s to the present with its emphasis upon relationships and experience, drama and contemporary music, to reach and hold people. The Willow Creek Community Church in South Barrington, Illinois, has a Willow Creek Association of many other churches (into the hundreds) which are following the Willow Creek model.
(2) The positive response of evangelicals to the programs and ministry of Robert Schuller and his Crystal Cathedral.
(3) The broad acceptance (or at least toleration) of the Contemporary Christian Music movement and rejection of fundamentalism’s personal separation standards, so that Charisma magazine (April 1997, 26ff.) could write that "British Christians Use Techno-Dance to Reach Youth." Their article talked about alternative worship services, evangelistic night clubs and "a revolutionary Christian dance movement." In describing this, the article said "strobe lighting, smoke effects, DJs, dancers, Celtic music and tribal rhythms were served up for this worship feast. The trend can be found everywhere."
(4) The influence of the apologetic writings and lecturing of Dr. Hugh Ross, who teaches that the earth is billions of years old, and began with a "big bang," that death and degeneration existed in the beginning and have continued for billions of years, and that neither the fall to sin nor the flood resulted in significant physical changes in nature.
(5) The positive attitude of many evangelicals toward the charismatic movement, especially as it is seen in the signs-and-wonders movement.
(6) The acceptance of religious teachers and institutions which have not held the line on belief in eternal punishment. Fuller Seminary modified its doctrinal statement in this area, and individuals like Clark Pinnock have opened the door to people hearing the gospel after death and having a chance to respond positively, or hell being viewed as annihilation.
(7) The hearing being given in evangelical circles to "the openness of God" concept which rejects His absolute foreknowledge, among other things.
[8] The toleration by some evangelicals—especially in academic settings—of deviant sexual lifestyles, particularly homosexuality.
(9) The willingness of evangelical publishers to publish works which allow for aspects of higher critical views of the Bible, including redaction criticism, in interpreting the life of Christ in the Gospel accounts.
(10) The broad acceptance of the Promise-Keepers movement, even though it tolerates working with Roman Catholics and has strong charismatic overtones.
(11) The willingness of major evangelical leaders to sign their names to the "Evangelicals and Catholics Together" document, and still others to sign the later statement entitled "The Gift of Salvation." While recognizing traditional differences (including sacramentalism), there is the willingness to call each other "brothers in Christ."
(12) The belief by some evangelicals that the head of the Roman Catholic Church, the Pope, is an evangelical.
If those attitudes and issues do not seem to be of such concern today, it is only because the new evangelical position has become mainstreamed into many Bible-believing circles to the extent that speaking against them puts one in a rather small minority. Issues such as ecumenical evangelism are still very significant today, but we hear little about them because many whose voices might at one time have spoken out in opposition have been quieted by a changed or at least a relaxed position. The new evangelical attitude has become so prevalent that one may be tempted to tolerate it as inevitable and normal.
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