I Am A Neo-Evangelical: Here Is Why This Matters

Hear Me Out

Brazil – Born, Raised, and Born Again

Growing up in a Brazilian offshoot of the Assemblies of God taught me so much about the Bible, Biblical characters, faith, prayer, church community, developed in me a fervency for social reform, the temperance movement (anti-alcohol consumption), the holiness movement (high ethical standards and separation from what is deemed sacrilegious), the pentecostal movement (continuationist belief of spiritual gifts such as, speaking in tongues [glossolalia], new revelation [prophecies], interpretation of tongues, healings, miracles, signs, wonders, gift of discernment and etc.). 

I grew up in a church of diverse people groups, both wealthy and impoverished, white and black, mixed, even. Former drug and alcohol abusers and users. Former sex trafficking victims. Former wife beaters. Former battered wives. Abuse survivors, really. Former drug kingpins and cartel leaders (some from within my family). I grew up listening to the story of one of my family members exchanging gunfire with police officers, surviving the firefight, although not unscathed as some of them would show me bullet wounds. One family member still has bullets lodged in his body, deemed non removable by surgeons lest they risk his life mid-operation. 

Petterson (older brother) and me, stunting. Brazil, ca. 1994-95.

Many of the drug users and criminals within my family became laypeople. Some went on to become clergy, holding pastoral roles after kicking the drugs and crime, the life of substance abuse and homicide (probably), to become emancipators and heralds of the gospel. Reaching their impoverished and crime-ridden communities for Christ. Feeding the poor and preaching a message of holiness, hope, and societal change. 

JARDIM. CAMPOS ELISEOS (SEDE DO SETOR) 2.1.01. Google image capture of my church in Campina, Sao Paulo.

I witnessed various transformations in my family and it was a sure reminder that what we believed was what everyone believed. Or at least what everyone else should have believed. Who wouldn’t want drug addicts to kick drugs after attending Christian para-ministry-funded halfway homes and rehabilitation centers? Who wouldn’t want criminals to ditch the life of drug peddling and then take on honest work to support their families? Who wouldn’t want to see a community focused on caring for the poor, gifting children with toys, homes with food, and families with sustenance? 

Same Assembly of God, ca. 2016. Youth Conference.

We were part of a movement that promoted pastors into politics and politicians to the pulpit. There was no divide. Pastor so-and-so would preach at our church on Sunday and after the sermon, we would give him an offering to help his political campaign. Next Sunday we would host a politician who had a Christian bark but an adulterous bite. Men who wanted votes would sweat on stage to deliver barely substantive Christian messages of hope, love, and political party lines, for the sake of political dominance in our municipality. 

Honestly, it felt as if we had monopolized morality, politics, and social work. In a way, we had. At least in my mind, we had. We looked down at Baptist denominations as spiritually dead churches. We thought of the ‘Four Square’ denominations as culturally errant because they did not dress as modest as we did. We thought Presbyterians were theologically compromised because they sipped whiskey, drank beer by the barrel, and smoked Cuban cigars or any make of cigars they could get their hands on. Little mention was made of Methodist/Wesleyan and Episcopalian denominations because our beef was primarily with interdenominational Pentecostals and majority protestant groups, namely, Baptists and Presbies. Baptists because they called us heretics for speaking in tongues and beef with Presbies because they also called us heretics for speaking in tongues but they were drunk when they did so. 

We chided Catholics, priests, and nuns as non-Christians because they hailed Mary, worshipped saints, and shunned the Holy Spirit’s spiritual gifts. Not just that, but because they were Catholic and were by definition a morally depraved collective for following every beck and call of the Pope and allowing the Papacy to exist for as long as it did.

We were at war with a culture that perhaps didn’t even know the church, our church, had declared war against it in the first place. Brazil at that time was predominantly religious, most adherents attributing their faith to Catholicism and later Pentecostalism, primarily to the Assemblies of God. 

Hate was never named from the pulpit but it was definitely disseminated to anyone who failed to fall in line with our perception of Christianity and holiness standards. 

Granted, what the Assemblies of God had in doctrinal prowess and social reform it lacked in clarity of theological thought, compassion, and common sense. I thank this denomination for existing and evangelizing Brazil at the start of the 1900s. White men coming from the North to preach Jesus to Catholics and disenfranchised addicts and impoverished blacks in the Americas. What could go wrong with a Eurocentric theology in a predominantly colored South America?

Anywho, the Assemblies of God espoused love for God, doctrine, holiness standards, and literature. Well, as long as the literature in question was not antithetical to the Bible. Our ministry, as part of the Assemblies of God, was called Assembleia de Deus, Ministerio Belém. Assembly of God, Bethlehem Ministry. 

This is where I spent most of my church life. Where I studied scripture, I met pastors who wore the robes of politicians and politicians who covered themselves in sheeps wool to pass as pastors. This is where I developed a love for theology, unaware of what kind of theology it was I was falling in love with, but, nevertheless, a love for God. Here is where I met church friends who made up most if not all of my social circles for years to come.

‘Murica – We Ventured North

Once we immigrated to the United States and settled in Florida, we began to attend church six nights a week. It was community forming and community building. People helping each other out. We spoke Portuguese only because the community was made up of Brazilians with a few scattered Latinos and the rare white American soul who ventured into the building. These Anglophonic individuals came either out of curiosity produced from the loud music we played or because they were dating one of our church members. 

Stunting in front of our church in Orlando. ca. 1997-98

Either way, Brazilians in America were opening up churches and ministries for Brazilians. And, the same assiduity that was so fervent in Brazil for doctrinal purity, denominational clarity, focus on spiritual gifts of glossolalia and prophecy, and holiness standards were present in the Brazilian Assemblies of God in the United States.

The small and budding community of the Brazilian Assembly of God, Bethlehem Ministry teams were spreading like wildfire in Florida, Massachusetts, California, and beyond. (As of today, there are Bethlehem Ministry churches in Dallas, Atlanta, Jacksonville, Charlotte, Pittsburg, Columbus, and more spread throughout the United States of America. In the Pacific, there are churches in Honolulu, Kanalui, Wahiawa, Christchurch, Queenstown, Melbourne, Sydney, Brisbane, and Rockhampton. In the European continent they can be found in Madrid, Almeria, Barcelona, Paris, Orleans, Geneva, Lausanne, Bern, Zurich, Basel, Munich, Nuremberg, Hamburg, Berlin, Cologne, Rome, Bristol, Cardiff, and London. Just to name a few spots. And in the African continent, Mozambique.) Wherever Brazilian immigrants or tourists land, there, in that city, we would open a church and rotate ministers through them so as not to develop independent churches. But the pastor rotation rodeo situation a whole different post.

But in America, (North America), we did not see as many disenfranchised souls as we did in Brazil. In the US., everyone was hyper-individualistic, unlike the community-centric vibe found in the motherland. We could not see the impoverished because we rarely ventured out of the church to evangelize and minister to our communities. And ‘evangelism’ in America simply meant reaching Brazilians in America. Not white Americans. That wasn’t our focus just yet. We wanted nothing more than to grow the Bethlehem Ministry brand by finding and dragging (nicely) as many Brazilians in Orlando, Ft. Myers, Miami, Lighthouse Point, Ft. Lauderdale, Pompano, Vero Beach, Sarasota, Kissimmee, and beyond into our churches as possible.

And we did.

Churches blossomed and swelled from ten to twenty adherents in some parts and in the hundreds and hundreds of members, yes, not just attendees and participants, but members in other parts.

My family first moved to Orlando from Campinas, São Paulo. Well, my dad first moved to Boston with a pastor/politician guy to help the ministry start a church there. When the call to restart a ministry in Orlando, Florida was made, this pastor/politician fellow decided to take my multi-talented instrumentalist dad down to Florida with him. And it is here where we are to arrive to meet up with my dad. In Orlando, we partook in a ministry that grew well and because the ministry was fond of rotating pastors from one church to another they then opened another church in Naples, Florida and that’s where we went next. 

The pastor/politician fella didn’t last long in this ministry and was later moved to another church, for reasons unknown or unmentioned, I don’t know because much of it was hush-hush, as is the status quo in churches these days. But my family settled in delightful old Naples, Florida and it is there where we spent most of our time in the US. 

Again, evangelistic outreach was an attempt to reach Brazilians in America (North America) for Christ. English-speaking Americans were handed little pamphlets outside of bars, clubs, and large buffets where they would later use them to wipe their nose or just throw them away. We weren’t sure what to do with English speakers other than inviting them to sit through simultaneously translated sermons. Not many members of our church community were able to wield the English language well enough to bring English speakers into our community so we didn’t focus on them that much or at all. This would change but not yet. They would show up, hang out, watch our singers sing, then our worship bands worship, in Portuguese, of course. And towards the end of the service, they would sit through a poorly translated sermon where the minister half-spoke in tongues and half-ministered about hellfire and brimstone. After service, we would have our comes e bebes (coffee, tea, food, and treats; it was a fraternization period) where English speakers were adored, welcomed, and greeted, but few were the church members who actually spent time with them or time getting to know them because we barely spoke their language and they didn’t know a lick of Portuguese. There are Americans we’re talking about here. They barely spoke English well enough.

And remember, this was initially a Brazilian pentecostal ministry in America (North America) with the sole focus of evangelizing unchurched Brazilians and heresy plagued Brazilians who had run off to worship God in pagan centers like Baptist churches. 

We wanted nothing but Brazilians and that’s what we got. 

Again, in Brazil, evangelism was primarily focused on the poor, disenfranchised, destitute, addicts, and socially oppressed but in North America, we saw abundance, wealth, and lucre. Of course, impoverished families were everywhere but not as visibly so as in Brazil so we had to change our strategies.

As we adapted our youth (myself included) to the culture, assimilating and learning the language, the ministry began to build up new leaders to lead and pastor bilingual church services. 

Our initial success paled in comparison with this second wave of evangelistic outreach as our predominantly Brazilian-led services took on Colombian, Venezuelan, Mexican, Argentine, Bolivian, Honduran, Costa Rican, Puerto Rican clergy to lead services in both Spanish and in Portuguese. Because we lived in Florida you can imagine how our Latin American ministry blew up. 

The more we integrated with the surrounding culture the more people we managed to bring into the church.

But nowhere was there a higher shift in our evangelistic outreach and ministerial identity than when we focused on the American culture surrounding our churches. 

It was here that the fundamentalist aspect of our ministry peaked its head high and above the rest. 

You see, American Evangelicalism, in its matured stage in the 1990s and early 2000s had become hyper-political with the rise and prominence of the Moral Majority and the religious Right. Ronald Reagan, Billy Graham, Bob Jones University, Jerry Falwell Sr., Liberty University, Fox News, and a plethora of conservative white evangelicals led us to believe that as we reached out to English-speaking North Americans we ought also to join in the culture wars of the land. 

Are you an American evangelical?

Mind you, we were already involved in political power struggles in Brazil, hosting and supporting political candidates from the pulpit. But in the US, in the land of the American Dream, culture wars were nefarious, dangerously close, impending doom was imminent, and the end of our Christian witness and religious liberty was on assault on the daily, causing us to battle Leftist Liberals and theological liberalism anywhere we could. 

We weren’t just attacking Jehovah’s Witnesses, Mormons, Catholics, Baptists, drunk Presbies, and backsliding Pentecostals. No. Now were bent on explaining to our churches (which consisted of undocumented immigrants with lapsed visas, living in the country illegally, or having entered and remained in the country illegally) that we should fight the culture wars of America.

I can recall seeing three to four flags flailing from our pulpits every single Sunday. The star-spangled banner flag was almost always center stage. Some pastors joked that if immigration officers burst through the back doors with deportation orders in hand and saw our predominantly illegal immigrant group praising the American flag then they’d turn away and leave us alone. Besides that flag, we would have the evangelical flag-waving about freely. I would later see January 6 insurrectionists bull-rushing the US Capitol waving this same flag. Little did I know, that flag was more about Christian Nationalist ideals than Christian virtues and ethics. Either way, we also carried the flag of Israel with the star of David in the middle. Being a fundamentalist meant you loved everything about Israel and hated everything Arab or Muslim. And lastly, we had the Brazilian flag. We were a Brazilian ministry in the United States of America.

Our evangelistic outreach moved from the disenfranchised people groups to political culture wars.

My evangelical development began as a neo-fundamentalist evangelical. And I was oblivious to it.

You must understand that these religious movements operate in complete invisibility to their adherents and work in frameworks that make everything outside of them or opposed to them satanic, devilish, godless, pagan, spiritually oppressive, occultic, evil, and more. This mindset in its fundamentalist rage would later help elect Donald J. Trump to office in the United States of America because he promised evangelicals religious liberty and freedom, the destruction of abortion rights, exclusive privilege in the White House, and favor toward the nation of Israel against Arab nations and Palestine. He told them he loved and served God. It was near orgasmic for North American evangelicals when Trump actually won. And also a reason for suicidal ideations when he lost. Some still think he won the 2020 election.

This same neo-fundamentalist segment of our church mentality helped the far-right Trump of the tropics, Jair Bolsonario, become the president of Brazil. He ran on the same ticket as did Trump. Hate for left and left-leaning Brazilians, he loved evangelicals and even prayed in public, attended church services. His vitriol against political opponents was unhinged in parts, making Trump sound domesticated. The man was a military lifer turned politician turned religious right hero turned president of a 211 million inhabitants nation. His downfall came through his misogynistic tropes, his islamophobia in equating Arabs with ISIS, and his disdain for liberal politics, his vitriol, and yes, just as with Trump, Covid-19. Jair Bolsonario questioned the validity of vaccines and thought they altered human DNA/mRNA thus postponing Brazil’s access to life-saving vaccines. Now that Brazil has reached well over 400,000 covid complications-related deaths, his popularity, as did Trumps, has faltered.

But how did I come to understand that I was once part of neo-fundamentalist evangelicalism? 

We spent a great deal of time with the Assembly of God, Bethlehem Ministry, but once we received a recalcitrant, malcontent failed former lawyer turned pastor as a pastor of our member bleeding church, something clicked and then broke in me when the man would not stop bashing other pastors from our very denomination. Remember, bashing outsiders and apostates was acceptable but our own? It was too much even for my pharisaical heart. He had a knack for calling them monges (monks) because monks, according to him, were religious hypocrites. 

He did this so often that during one of his diatribes at one of our weeknight bible studies I stopped him mid-sentence to ask him to desist from such nonsense. 

I don’t believe a man of his stature and prominence had ever been confronted by a church member before. Less so a black one who was not clergy but mere laity and part-time voluntary treasurer for the ministry.

The man lambasted me for being ignorant, young, foolish, and a dunce. This all happened in front of the church. I then called him morally corrupt, immature, disqualified from ministry until he could seek reparation and reconciliation with the people he hated. 

His son was present and his son said his father, the then pastor, had trouble controlling his words and tone. This poor man, the pastor’s son, even admitted that he tried time and again to correct his father’s problematic ways for years but to no avail. 

This waltz of verbal assault and abuse between me and this pastor went back and forth for weeks. Every interaction we had, in front of anyone and everyone, he would call me a pejorative name and I would reciprocate. Never. Never had I had more disdain for a religious leader than I had for that man. Not because of his conduct which is normal for an unrepentant and impenitent man, but for a pastor of a holiness movement, holiness standard church to behave that way was way off for me. 

Eventually, my family decided to leave the Assembly of God, Bethlehem Ministry we helped found, build, and advance in Naples, Florida. 

We then joined the Assembly of God, The Vine Ministry, just a few hundred meters down the road. 

Our leaving that ministry went without issue. The pastor in question and I shook hands, hugged, and said our pleasantries before parting. Whether he saw me as just another monk or not I do not know but that’s not the case here. We left as Christian brothers who knew we could not serve God in the same building anymore.

After that, none of the ministers and leaders from the Bethlehem Ministry that we had come to love, adore, and they love us and adore us ever reached out to us again.

We simply disappeared from their radar. It took nearly ten years for some of us to visit my parents place and some of them had also left the ministry.

What you have to understand is that it’s just a natural thing within the neo-fundamentalist evangelical circle to ostracize anyone who abandons not Christianity or Pentecostalism, but those who dare leave our particular ministry. Outsiders and backsliders who venture out of this Bethlehem Ministry.

So outside of this, we met new friends with The Vine Ministry, rebuilt lost or broken friendships with other Brazilian friends who had also fled the Bethlehem Ministry years earlier. People who had been traumatized by our authoritarian structure and fled for their lives. They escaped years of spiritual abuse. God bless them.

It was great to worship God and serve one another at The Vine Ministry but then my wife and I moved to Canada in search of financial stability and a future for our family. 

Canada – Land of Apologies and Snow

In Canada, we joined a Slavic-Canadian pentecostal church that was stuck between modernity and early 1900s Communist Ukraine. 

Having recently joined the Pentecostal Assemblies of Canada the church had to shift its services from their regular hybrid of Ukrainian-Russian speaking services to English-speaking services only. This was great because I wanted to understand what in the world they were singing about in their songs. 

This church, being outside of the Brazilian paradigm of poverty and social issues and outside of North American hyper-capitalist, hyper-individualistic, and culture wars framework was primarily focused on religious consistency and discipleship, more than anything else. Minor struggles and disagreements surrounded what style of worship songs we should sing, whether we should stick to hymns or play to the tune of Hillsong, Planetshakers, Jesus Culture, or Elevation music. Some members dawned jeans and t-shirts while others, the Slavic grandmas in particular, dawned head coverings and skirts from their motherland.

Evangelism here was inner-centric. More about preaching Jesus to former communists and people who had survived communism as Christians but still struggled with legalist understanding of the gospel.

We wanted to teach the bad Christianity out of ignorant Christians. And it was working. Our community grew. Our youth group developed from a bunch of kids who were at first scared to ask tough questions to a group of Christianized hooligans willing to think for themselves. They went on to lead worship and lead services, participate in plays, mission trips (not on my part but still, awesome incentive on their part), pursue baptism, get married, and more. 

Because this Slavic community was so removed from the neo-fundamentalist evangelicalism I was raised within in Brazil and in America (North America) I was able to see my faith a little clearer. 

Categorizing Evangelicalism

But before we proceed on how I went from neo-fundamentalist evangelicalism to neo-evangelicalism I must define and categorize evangelicalism as understood through the North American perspective. And because I’m not a scholar I will allow a scholar named Michael Graham, a writer for As In Heaven and the executive pastor at Orlando Grace Church to explain these categories for you.

In writing for Mere Orthodoxy, Graham states that there are six iterations or rather categories of evangelicalism so far. Here is Graham:

“The 6 Categories

As I have surveyed the evangelical landscape and discussed with pastors all around the country, evangelicalism seems to be fracturing into at least 6 different subgroups. Three of those groups (#s1-3) still have at least some connectivity to evangelicalism and the other three have cut ties (#s 4-6):

  1. Neo-Fundamentalist Evangelical– Neo-fundamentalists are those who have deep concerns about both political and theological liberalism. There is some overlap and co-belligerency with Christian Nationalism (a syncretism of right wing nationalism and Christianity) but neo-fundamentalists do so with more theological vocabulary and rationality. Concerning threats within the church, they have deep worries with the church’s drift towards liberalism and the ways secular ideologies are finding homes in the church. Outside the church, they are concerned by the culture’s increasing hostility to Christianity, most prominently from mass media, social media, and the government.
  2. Mainstream Evangelical – Historically this term has been Protestants who hold to the Bebbington Quadrilateral of conversionism, activism, biblicism, and crucicentrism. The emphasis for this group is on the fulfillment of the Great Commission. Concerning threats within the church, they share some concern for the secular right’s influence on Christinaity, including the destructive pull of Christian Nationalism, but are far more concerned by the secular left’s influence and the desire to assimilate since the world still remains so hostile. Outside the church, they are likely uncomfortable with the rhetoric Trump and other conservatives use but view this direction as the lesser of two evils.
  3. Neo-Evangelical – People who would see themselves as “global evangelicals” and are doctrinally “Evangelicals” (w/ some philosophy of ministry differences) but no longer use the term “evangelical” in some circumstances in the American context as the term as an identifier has evolved to be more political than theological. Within the church, they are highly concerned by conservative Christianity’s acceptance of Trump and failure to engage on topics of race and sexuality in helpful ways, but they have not totally abandoned evangelical identification and likely still labor in churches with the broadest spectrum of these groups. Outside of the church, this group feels largely homeless in today’s world. There is equal concern, or slightly more either way depending on the person, at the threat the left and the right pose to Christians seeking to live peaceful and quiet lives in all godliness.
  4. Post-Evangelical – People who have fully left evangelicalism from a self-identification standpoint and reject the “evangelical” label yet are still churched and likely still agree with the Apostles Creed and Nicene Creed. They are more deconstructed than neo-evangelicals and they are more vocal in their critiques of 1s and 2s than 3s would be. Some remain firmly in Protestant circles and others have crossed over to mainline, catholic, or orthodox traditions while still holding to the basic creeds. Concerning threats within the church, they are focused on abuse, corruption, hypocrisy, Christian nationalism, and the secular right. Outside the church, they are primarily concerned with the matters of injustice, inequity, the secular right, and to a lesser extent the radical secular left. Many 4s are 4s also because their experiences with predominantly white evangelicalism have been so difficult and strained that physical distance seemed to be the only conclusion.

Note – there is likely a halfway point between 4 and 5 known as ex-vangelicals that don’t neatly fit either 4 or 5. This group is difficult to parse as the meaning that this group has taken on has evolved even this year. We did not want to exclude the group from this typology but given the evolving nature were hesitant to pin it down too precisely at this juncture. Some of these folks have actually dechurched, some have deconverted, yet some remain in the faith but are quite vocal on their critiques of the movement. In time this category might evolve and/or swallow up category 5 below or it might fizzle like other labels.

  1. Dechurched (but with some Jesus) – People who have left the church but still hold to at least some orthodox Christian beliefs.
  2. Dechurched and Deconverted – People who have left the church and are completely deconverted with no vestigial Christian beliefs.”


I transitioned out of neo-fundamentalist evangelicalism in Brazil and later in the United States of America thanks to distance but I moved away from mainline evangelicalism in this Slavic community due to racism and anti-intellectualism. What do I mean? The racism I experienced in this church setting was new to me, because, remember, the Brazilian church was very racially diverse. It was ethnically one but racially, we had white ministers, black ministers, ministers with Japanese ancestry, and Latino ministers, ministers from the African continent, and so on. Racism wasn’t acceptable in our racially diverse neo-fundamentalist evangelical churches.

But racism in this mainline evangelical Slavic church? Well, what did you think would happen when a black man walked into a Euro-centric church ministry that operated in Canada… of all places? 

Anywho. The racism part I am still writing about and discovering as I am still dealing with it to this day. My experiences with racism in America came from outside the church. My experience with racism in Canada came from within the church. But I’ll write more about that later.

But the anti-intellectual aspect here, and by anti-intellectual I refer to historian Mark A. Noll’s work, The Scandal of the Evangelical Mind delves into a group that is hyper-aware of intellectual works concerning construction and other vocational works but when it comes to Christian intellectual works they are limited. Quite limited. The exploration of theology, expositional preaching, exegesis, Christian church history, doctrinal history, and social issues were all lacking. Knowledge surrounding biology, archeology, anthropology, anatomy, physiology, psychology, philosophy, psychiatry, and science, in general, was lacking. No wonder there is a hyper-resistance toward vaccines and virology in the Slavic-Germanic mainline evangelical community here in Canada. Much love for God and holiness standards but a hell of a lot of ignorance surrounding the world around them. The very world God created.

During my last few weeks in membership with this mainline evangelical church, I witnessed an uptick in members spewing their support for Donald Trump. I mean, we’re in Canada, people. Canadians are too nice to support an orange man like Donald Trump. But our Slavic community tossed all brain and heart out the window and promoted pro-Trump rhetoric against immigrants, racial justice, and any issues pertaining to brown people. The irony was there but the masks had come off. I saw some of them for what they were. Racist Christians. The Christian part of their identity was debatable but their racism consumed the air around them. Around me.

It was no wonder that whenever the Black Lives Matter movement took shape in the political sphere and some accused it of Marxist ideologies our Slavic church shut its doors down on the topic. Period. There was no talking about race, racism, or harms done against black people and people of color because the unresolved trauma of Marxism was looming high and mightily in their repressed subconscious. If BLM was Marxist then everything they talked about or fought for was atheistic and diabolic. They were unwilling to consider that the fight for black equity spanned back hundreds of years. But fear triumphs over reason and they capitulated their witness on the altar of ignorance.

And short of my exit I picked up this book by professor Noll and devoured it. Strange thing is that I pulled this book from the church’s library, which no one ever frequented. I could have stolen the book and I don’t believe anyone would have noticed. But I read it, made notes, made connections between the idiocy in evangelical history to the idiocy I witnessed in my church, yes, my church because I was part of it too. And I was broken. I left not long after when the racism became too painful to deal with and far too many higher-ups from the church were spewing it for me to confront it alone.

Being one of two black people in the church stymies one’s aspirations for change, you know.

A short conversation with the pastor, an honest one, revealed just how intellectually and socially limited this environment had become or perhaps had always been. 

We left and what was left behind was in fact my mainline evangelical faith. 

I was comfortable there until I realized that racism and religious-political syncretism was still very much alive and well there, just not as angry as that within the neo-fundamentalist evangelical circle of my earlier years but it was still there.


I’ve since progressed to a neo-evangelical landmark. I’ve reached the precipice of evangelicalism. Behind me is a horrid trail of trauma and a history of evangelical evils and issues. And before me lies a pit of tenebrous open-theistic worldviews that have robbed Christ of His Deity. 

I’m comfortable as a neo-evangelical because I’ve realized that my faith supersedes denominational lines. I can learn so much more about different philosophies without being guilted into thinking I’m a heretic for simply studying different thinkers. I appreciate the social ramifications of liberation theology and I love the fine-tuned nature of big-God/near-God orthodox theology. I love my transcendent Lord but He is also an eminent God. He strengthens my heart out of religiosity that damns the intellect and He pushes me into a wholesome religion that loves God and neighbor. I’m hostile to the idea of marrying religion and political ideologies. I hate poor theology but I love and am patient with people who are ignorant of good theology. They’re teachable you know. My most biting words are reserved for my friends who are still stuck in neo-fundamentalist evangelicalism. I’m patient with my friends who are on the wall between mainline and fundamentalist evangelicalism. You shout too loud and they’ll become extremists and if you whisper too much they’ll forever stagnate in mainline circles. 

I’m comfortable being labeled a ‘global evangelical’ as I worship and serve Christ wherever I go. I’m not limited to national superpowers like the United States of America or Israel. Today I’m comfortable condemning Israeli terrorism against Palestinians. Before I would have spat at the mention of these poor souls. Today I favor a democratic society that espouses a higher ethic that values the civil rights of all people, not just Christians. 

My views about abortion are the same. I’m pro-life through and through, not just pro-birth. But even there, I fall and lean on pastor Skye Jethani’s idea, preferring a world where abortion is legal but morally wrong and unwanted than a world where we repress laws and allow for the fruition of back-alley abortions to persist. A world where people risk death to seek out an abortion because birthing the child will be the end of their lives and that of the baby. 

I prefer to look to the root causes in society leading women to believe they need an abortion. What leads them to that state of mind? We’re so focused on the clinical procedure, which is horrific and barbaric, but seldom do we focus on the social, financial, and mental issues that precede this decision. I’m in favor of leading a whole nation to destroy the structures that make women think they have to end their pregnancies to work, pay rent, buy groceries, be financially stable, get a job and keep it, graduate from school, apply for school, and have medical care. 

Like… why aren’t pro-lifers, mainly pro-birthers from neo-fundamentalist evangelicals tackling those issues as well? They’re more in favor of a big military instead of big health care. I’ve figured that it’s because the left and left-leaning churches and groups are focusing on these issues, therefore, by affiliation, these things are wrong to even consider. 

As a neo-evangelical, I still believe in the Bebbington Quadrilateral definition of evangelicalism, namely, biblicism, crucicentrism, conversionsim, and activism by which to spread the first three. 

But in my biblicism, I am no longer a biblical literalist. I read the Bible with wisdom, with new tools by which to help me investigate the text, the author’s meaning, his intent, his audience, the culture it was written within, the principles, laws, and religious rules and laws of the time of writing. I consider the geo-political struggles of the time of writing, surrounding nations and their writers and philosophers. I understand metaphors, historical narrative, prophetic literature, poetic literature, wisdom literature, apocalyptic or eschatological writings, pastoral epistles, and the gospels. I rely on the Holy Spirit for clarity and trust Him when I’m told to use the many tools of study available to me. Outside of these tools, I would be a literalist and an idiot. Like the idiot I was in neo-fundamentalist evangelicalism thinking America was at the top of the world and everything around us was the Mark of the Beast and the antichrist. Putin, Hussein, Osama, North Korean dictators, and whatnot. One of them was bound to be the antichrist, I guessed.

I cursed homosexuals and chided Muslims. I damned atheists to hell and mocked them. I understood little of the difference between theistic satanism and atheistic satanism and thought they were both one and the same. This ignorance and arrogance stunted my approachability. 

I’ve condemned friends to hell. I’ve ostracized friends by referencing dreams of them wallowing in hell-fire and their immediate need to convert otherwise they would be doomed for eternity. This is how conversations about faith, Jesus, and the Bible went between teenage me and my teenage friends. 

I was relentless in assuming everyone’s eternal condition after five minutes of debating them online or in person. Why would I leave any room for doubt when I knew more about them than God did?

Either way, the extremist ways of neo-fundamentalist evangelicalism destroyed my intellect, heightened my fear of non-Assembly of God Bethlehem Ministry Pentecostals, and ruined so many of my friendships thus tarnishing my witness of Christ. 

Mainline evangelicalism taught me that so many believers can worship Jesus with their hearts, accept Him into their soul, worship Him and pray to Him in their quiet place, and then live morally duplicitous racist lives in the church and outside the church. Even the great Dr. Martin Luther King Jr. spoke against moderate mainline believers who spoke so highly of Christ but turned a blind eye to Christ’s creation, namely, black people during the Civil Rights era. 

But in neo-evangelicalism, I can seek Christ, preach about the cross, about death, about resurrection, about sin and redemption, and the next advent of my Lord. And in neo-evangelicalism, I can confront the plight of my neighbor, assist them in their troubles, challenge structures and systems that have been set up to oppress instead of emancipate. I can challenge local bodies, both religious and secular entities, to work together, ecumenically, to help everyone everywhere. 

But if you think I’m naturally progressing through Graham’s stages of evangelicalism toward post-evangelicalism or apostasy, be assured, I am not. 

I have escaped neo-fundamentalist evangelicalism and walked out of mainline evangelicalism, by God’s grace, but I am nowhere close nor am I attracted to post-evangelicalism. 

I follow websites and threads written by exvangelicals, post-evangelicals, and former Christians, and depending on their motivation to deconstruct evangelicalism I have found that their results are bleak. They end up destroying their faith instead of deconstructing the cultural colonization of their Christianity. It’s sad to watch people punch holes in the boat that’ll carry them across the lake. They ought to fix their sails, not tear them to shreds. Their faith compass needs recalibration but many of them are shutting their airs and trusting fate to guide them to safer shores. Some have jumped ship altogether, having lost faith in the boat’s ability to keep them above water. And this without a safety vest.

At times I have found more people leaving evangelicalism out of hurt and trauma and in other instances because they prefer to live within an antinomian framework. A framework sapped of moral attitudes and ethics. They want Christ as God of the world but not as Lord of their lives. Meaning, everything goes as far as sinful patterns inasmuch as they can read their bibles to conform it to their momentary pleasures.

In that case, I’d say some of them have moved from monotheism in Christianity to therapeutic moralistic deism. It feels good, must be right, and God or gods is out there, in the ether, somewhere, maybe watching. 

Post-evangelicalism can work if one deconstructs not from faith and Christ but from cultural Christianity. Namely, Brazilian-centric or United States of America-centric Christianity. White Christianity. Euro-centric Christianity. Pan-African Christianity. Etcetera. 

But if you’re moving away from biblicism, crucicentrism, conversionsim, and activism, then what are you moving towards? I ask myself that same question from time to time. If I abandon the word, the cross, regeneration, and the work that goes into disseminating this message, then what am I moving into? What have I moved away from?

Is this not the gospel? Does the gospel supersede the Bebbington Quadrilateral of evangelicalism? 


But does the gospel have to be post-evangelical? It can be. It was before the term was even coined and its meaning as we understand it today solidified. 

But I am comfortable utilizing my brain, my soul, God’s Holy Spirit, His Word, the beauty and horror of the cross, and my giving up of myself for my family and my community. 

And listen, that community is not and does not have to be a believing community.

Loving God with all my heart, soul, and mind, and my neighbor as myself does not mean that my neighbor needs to be a conservative Right-leaning Christian for me to love, serve, and possibly even die in service for them. 

I Am A…

I am a neo-evangelical and God has rescued me from fundamentalism and delivered me from stagnant middle-stance, middle-class centric Christianity that accomplishes much while it accomplishes nothing in mainline evangelicalism. 

Bird watching, thinking of ways to kill them. Brazil, ca. 2016.

I am not out of the clear until I reach heaven and that’s why from time to time I converse with my pastor, interacting with him about ideas, what comes next for evangelicals, what ideas, good or bad, will be sucked into the vacuum created by the absence of evangelicalism in our cultural sphere. 

What happens when we remove Eurocentric theology from our schools and vernacular? What happens when we burn slave-holding Christian theology to ash? What happens when we begin to listen to the voices that have taken a backseat in literature and theology for the last five hundred years? Who are these voices? Are they white, male, wealthy, and western? Are they French, German, English, Swedish, Scottish, Irish, Dutch, or Swiss? 

Are these voices evangelical at all? 

These thoughts and questions plague my mind every time I venture to read scripture for my personal development and the development of my church community.

I am comforted by the continual presence of this voice of inquiry because it was absent for most of my life. I thank God for the inquisitive pull in my heart. Not the cynic and skeptic. My faith is firm and sound on the Rock of Christ but the in-betweens that have dimmed my understanding for so long are still to be discovered and challenged.

I need these thoughts and questions to dominate my headspace otherwise I’ll recrudesce to fundamentalist fearmongering and that’ll be the death of my intellect.

This cannot happen. 

I am too conservative for my liberal friends and too liberal for my conservative friends. I’m politically homeless. A political vagabond moving from one political railroad car to the next, exploring the goods, acknowledging them, sharing them, and then leaving it for the next. Wherever I find errors and wrongs I attempt to address them with Christic love and when that fails I’m booted forward or backward into another car. Whither this train travels I know not but that it travels forward is without question.

The final station is of less importance to me because no matter where this train of political ideology stops it is still flawed and filled with holes, carrying broken people from one place to another, ever full and ever empty. 

I love my Lord, I love my wife, I love our girls, and I love the Church of Christ. The Catholic (universal) Church of Jesus is not held nor constrained by walls and windows and doors. Nor denominational lines.

I’m grappling with church history now. I’m grappling with racist church history now. I’m tackling Christian heresies still, namely, Christian Nationalism, now. 

I’m struggling between the ideologies of the Regnant Church vs the Remnant Church

I’ve seen so much of one but desire more of the other. I’m not sure we’ll get more of it this side of heaven.

But that’s okay. It’s okay if I don’t find these answers out because I am not the keeper of the Church. 

Jesus is.

And no matter how much of a dunce I become in my pursuit of historical knowledge, movements, ideas, and whatnot, I know one thing, Christ will preserve His Church.

That’s why I am an evangelical, still, but more strictly defined, a neo-evangelical.

Because I still believe that Jesus is Christ and this Church, its genesis, and its end, are in His hands. 

And I am too. 

Questions to Consider:

  1. Out of the six listed categories for evangelicalism, where do you land?
  2. Were you even aware there were so many categories for evangelicalism?
  3. Does your church community consist more or less of neo-fundamentalists, mainline, neo-evangelicals, or post-evangelicals?
  4. What would happen to your faith if evangelicalism came to an abrupt end? Would you still be a Christian?

Are you not sure where you fall on this spectrum and you want to take a quick quiz to find out, hit this link. Towards the end of the page you will find the Evangelical Assessment Tool. Share your findings!

Featured Image.

One response to “I Am A Neo-Evangelical: Here Is Why This Matters”

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: