Final year in the course of the presidential campaign, an exciting trend was observed. The Christian segment of the population as soon as believed to be a monolithic voting block turned out to have additional diversity of believed and opinion than previously believed. The hold of the Religious Suitable, Christian Coalition, and other GOP-leaning groups more than the evangelical brand began to loosen.What emerged was a new, usually younger, additional urban, and much less politically idealistic group of Christian voters. Michael Lindsay, author of Faith in the Halls of Energy, refers to them as “Cosmopolitan Evangelicals.” According to Lindsay they have the following traits:● They reject signifiers of “populist” Christianity such as the Left Behind books and Thomas Kinkaide paintings.● They are much less involved in neighborhood churches, but extremely involved with parachurch organizations.● They could not theologically agree with very same-sex civil unions, but they do not see them as an assault on the culture. ● They stay definitively pro-life. ● They are additional engaged with matters of neighborhood and international justice. AIDS, poverty, and human rights have been added to “traditional family members values” in their set of issues. ● They recognize the legitimacy of environmental matters and view them by way of the theological lense of “creation stewardship.” The movement of a quantity of evangelical heavy-hitters like Rick Warren and Richard Cizik toward problems of poverty and environmentalism is an indication that cosmopolitan Christians are gaining influence. Similarly, the inability of Religious Suitable pillars like James Dobson and Pat Robertson to rally young folks in higher numbers could indicate their influence has “jumped the shark.” Lindsay’s definition, heavily slanted to political problems, is an exciting beginning point, but I think the traits of this new breed of evangelicals could be broader than he’s articulated. Think about the definition of the word cosmopolitan: To be absolutely free from neighborhood, provincial, or national suggestions, prejudices, or attachments at dwelling all more than the globe. In a actual sense, the younger cosmopolitan Christians have grown up with a international awareness on a scale unprecedented in American history. (In future posts I’ll be writing about why this is the case.) They are additional connected by way of technologies to the realities of international injustice, mission, and economics. And as opposed to populist or provincial Christians who carry a “God and country” worth into their cultural engagements, the cosmopolitan Christians are additional probably to downplay the part of patriotism in their faith and see international issues as paramount. But there could also be a widespread theological thread amongst quite a few cosmopolitan Christians as properly. There is a considerable debate occurring inside the church about the nature of the gospel and social engagement. Is justice central to the gospel, or is justice an implication of the gospel? In other words, did Jesus’ incarnation, life, death, and resurrection seek merely to redeem humans who then express their redemption by way of great performs on the earth? Or, was healing of social injustices aspect of Jesus’ redemptive mission? Escalating numbers of Christians are coming to the belief that healing the world’s injustice is aspect of God’s kingdom mission, and that the separation of looking for souls and looking for justice was mainly a item of the fundamentalist-modernist controversy that fractured the church 100 years ago. A gospel with a wider scope than men’s souls, as articulated by N.T. Wright’s reflections and Robert Webber’s Christus Victor viewpoint, is giving a theological framework for cosmopolitan Christians to hang their values upon. And they are not without having biblical basis. The Apostle Paul says in Colossians 1:19-20 19For God was pleased to have all his fullness dwell in Christ, 20and by way of him to reconcile to himself all points, regardless of whether points on earth or points in heaven, by producing peace by way of his blood, shed on the cross. The “all things” scope of Christ’s redemptive perform is also articulated in two Corinthians five when Paul says, “God was reconciling the globe to himself in Christ.” Of course the Greek word for globe in the NT is kosmos, or cosmos in English. “God so loved the cosmos, that he sent is only begotten Son…”. The reconciliation and redemption of “all things” that are broken, fallen, and rebellious in the globe give cosmopolitan Christians a sturdy rationale for engaging problems of justice, poverty, environmental stewardship, and culture, as properly as evangelism. So the newly branded “Cosmo Christians,” as I like to contact them, have at least two qualities that define each the nature and scope of their mission. Initial, they are cosmopolitan-Christians concerned with the world’s pressing problems and injustices, not merely the restricted sexual mores of concern to the provincial evangelicals of the final 30 years. Second, they are cosmic-Christians who see the scope of God’s redemptive perform in Christ as extending to “all points,” and not basically the rescuing of people’s souls from a globe destined for destruction.