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balance, and on avoiding the twin errors of defeatism and triumphalism, including in its
extreme forms perfectionism. After that, one is hard pressed to find further absolutely
central theological tenets, for which New Testament writers strongly contend.
At least as crucial as correct theology is correct behavior. The New Testament
strongly opposes antinomianism, immorality more generally (especially in its twin,
opposing manifestations of asceticism and hedonism), and a factious or a divisive spirit.
It insists that stewardship of one's material possessions functions as "exhibit A" of the
good works that must necessarily flow from the life of one truly redeemed. It
consistently places morality above ritual, an observation that should address us loudly in
the current evangelical "worship wars"!
Our inspired authors clearly oppose non-Christian religions and their practitioners
but their dominant strategy is to call them to repentance via making the gospel as
winsome as possible. The harshest rhetoric is almost always reserved for the
ultraconservative religious insider who transgresses key boundaries, especially leaders
who should certainly know better. By way of contrast, the last century of American
evangelicalism has majored on creating extensive doctrinal statements to separate itself
from outsiders, usually adding numerous adiaphora to more central matters. The ETS is
a rare exception but, paradoxically, our doctrinal statement lacks any requirement for
salvation. And when evangelical "lifestyle" statements have addressed ethical concerns,
the lists have often proved quite different from New Testament vice and virtue lists.
In short, our tendency has been to fight our fiercest battles at the theological
periphery of evangelicalism, where we believe the limits of tolerance have been
exceeded. We rarely ask who in our midst may be equally misguided (and possibly even
more dangerous) because they have drawn the boundaries too narrowly rather than too