A vitally important thread. Much isnt new, but is so in the air we breathe we forget how RECENT it is & therefore how unaccustomed we r to coping w/it. At the risk of hijacking her great observatns, theyre pivotal to points others have made re: Institutional Evangelicalism...1/12
Popping back on briefly to share some insights on media consumption, spread of conspiracy theories, & epistemelogical divides.
— hannah anderson (@sometimesalight) January 12, 2021
This is not about politics. This is about our country, about the rule of law, and about the sanctity of human life. https://t.co/rYidlxRvfE
— Russell Moore (@drmoore) January 11, 2021
"Secularism is not the prodigal son who fled a good and loving home, it\u2019s the estranged spouse of evangelicalism\u2019s extramarital affair with individualism."
— Brad Edwards (@cbradedwards) September 8, 2020
This is a thesis that has been incubating since before the pandemic hit, but... (1/5)https://t.co/gD0IP58HVw
EXPANDED THREAD on the fracturing of evangelicalism:
— Michael S. Graham (@msgwrites) December 21, 2020
I keep thinking about what I\u2019m observing as I talk to other pastors & ministry leaders around the country and I think that evangelicalism is fracturing into at least 6 distinct groups:
1/14 pic.twitter.com/lR5xkApYn2
More from For later read
As we see it, there are 3 recent theories that hit on important aspects of the divergence...
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New CEPR Discussion Paper - DP15802
— CEPR (@cepr_org) February 14, 2021
Culture, Institutions & the Long Divergence@albertobisin @nyuniversity, Jared Rubin @jaredcrubin @ChapmanU, Avner Seror @SerorAvner @amseaixmars @univamu, Thierry Verdier @PSEinfohttps://t.co/lhs6AJb7jE#CEPR_DE, #CEPR_EH, #CEPR_ITRE pic.twitter.com/FtMzAELljJ
One set of theories focus on the legitimating power of Islam (Rubin, @prof_ahmetkuru, Platteau). This gave religious clerics greater power, which pulled political resources away form those encouraging economic development
But these theories leave some questions unanswered...
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Religious legitimacy is only effective if people
care what religious authorities dictate. Given the economic consequences, why do people remain religious, and thereby render religious legitimacy effective? Is religiosity a cause or a consequence of institutional arrangements?
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Another set of theories focus on the religious proscriptions of Islam, particular those associated with Islamic law (@timurkuran). These laws were appropriate for the setting they formed but had unforeseeable consequences and failed to change as economic circumstances changed
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There are unaddressed questions here, too
Muslim rulers must have understood that Islamic law carried proscriptions that hampered economic development. Why, then, did they continue to use Islamic institutions (like courts) that promoted inefficiencies?
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