My kids are growing up in North American evangelicalism, just like I did. My husband and I load up the family wagon every Sunday for primarily spiritual reasons, but as a byproduct, we are also marinating our offspring in a specific cultural broth. By the time they leave for college, they will have spent 18 years in a Reformational stew.
Church culture is the norm for our kids. They have no reason to believe that Christendom has ever been different, although they do recognize progress in that they can wear jeans on Sunday mornings.
One of the quirks of growing up in certain streams of evangelicalism is a lack of historical context. In my youth, a church father was a dad on the deacons' board. If we had to summarize Christianity's history, we would probably reference the apostle Paul, Billy Graham, and our congregation's building committee.
I would have remained ignorant if it weren't for books. G.K. Chesterton cajoled me to respect tradition as a way of "giving votes to the most obscure of all classes, our ancestors." My ancestors, it turns out, are a lively bunch. I discovered them scattershot—Augustine's introspection, Eckhart's mysticism, Therese of Lisieux's humility, Benedict's organizational genius. I began to see church history as a trove of devotional information, a 2,000-year stream to be mined for the golden testimonies of saints who pursued God and recorded what happened.
Hungry for context, I delved deeper—and soon realized why we don't share much church history with our kids.
Yes, there are bright lights in the story. But there are also dark moments when the church and state joined hands to form one iron fist. Sacramentalism (the teaching that God's saving grace comes only through the sacraments) was ...1
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