I don't think it too likely that anyone can source this without cheating. I'll keep the identity of the writer a mystery for just a bit, to make it fun. But go ahead and discuss the content of the quotation. I will tell you in advance that the context of the quotation will be essential in understanding it. This will unfold, DV, in the meta.
As to the quotation's source, for now, no tricks—
- Use your memory (or guessing) alone
- No electronic tools
- No Googling
Is it not offensive and intolerant to suppose that anyone can distinguish true Christians from others? Are there not, it is said, many kinds of followers of Christ and does not love demand that we regard them all as 'fellow Christians'?Have at it.
This objection often proceeds on the basis of another argument — usually unstated — namely, that the New Testament itself does not give us enough light to be definite. And if Scripture does not resolve the question, 'What is a Christian?' then we must tolerate and justify a breadth of opinion on the subject. But if the New Testament does settle the question then we have no liberty to redefine 'Christian' in terms which neither Christ nor his apostles ever authorized. Evangelicalism has historically been distinguished by its conviction that Scripture speaks plainly on this fundamental issue; it gives us all the light we need to discern between the true and the false, between the nominal and the real.
UPDATE: after a few hours' discussion in the meta, I've decided to provide the answer and context in the post.
The source is Iain H. Murray, from Evangelicalism Divided (Banner of Truth: 2000), 151. You may not know this Murray, but you really should. He's authored a number of really helpful, solid works. This one focuses on the changes within evangelicalism between the years 1950 and 2000.
I'm re-reading it, and a sad read it is. It put John Stott, J. I. Packer, and Billy Graham in lights of which I'd been previously unaware, and confirmed suspicions about F. F. Bruce.
You really should read the book rather than relying on my summary. HSAT, Murray's argument is that evangelical leaders became overly concerned with the wrong things, which led to a disastrous fragmentation, pollution, and derailing of the movement. Those concerns included:
- Academic respectability (in the eyes of the Gospel's enemies)
- Impressive numbers
- Ecumenical/denominational/ecclesiastical unity at any price
So you see, this is germane to a great deal of our discussions — including Frank's open letters.





f you think you know who said the following, leave a comment. I'm traveling today, with no time to write or answer comments. But unless weather (or worse) delays me, I'll be home by this evening. So if nobody's got it yet, I'll post the correct answer then.
Fosdick, one of the most militant modernists of the twentieth century, would feel right at home with both the views and the rhetoric of Emergent Village. The similarity of his ideas and the standard talking points at Emergent Village belies the utterly groundless claim that post-modernized "evangelicalism" somehow constitutes the abandonment of modernity rather than the further advancement of it. (One intrepid commenter at one of the post-evangelical trash-talk blogs recently accused me of misconstruing Spurgeon's position with regard to Emerging trends. Spurgeon hated modernism, this fellow reasoned. Therefore he surely would have embraced post-modernism, right?)
Although Fosdick insisted that those who believe in the truth of Scripture were evil aggressors destroying the unity of the church, and he decried the efforts of fundamentalists and evangelicals to drive liberals out of their denominations, in the end it was the fundamentalists and evangelicals who were driven out. Most liberals thought they had gained the upper hand. But virtually all the mainstream denominations declined drastically under liberal leadership, and some ceased having any kind of spiritual influence whatsoever. Moreover, the independent churches and institutions founded by fundamentalists and evangelicals grew pretty steadily in size, strength, and influence for most of the twentieth century.



who, as they express it, still follow the dead and killing letter. But I should like to know from them
bottom of sinners’ consolation. This is that “head of gold” mentioned, Cant. v. 11, that most precious fountain of grace and mercy. This infiniteness of grace, in respect of its spring and fountain, will answer all objections that might hinder our souls from drawing nigh to communion with him, and from a free embracing of him. Will not this suit us in all our distresses? What is our finite guilt before it? Show me the sinner that can spread his iniquities to the dimensions (if I may so say) of this grace. Here is mercy enough for the greatest, the oldest, the stubbornest transgressor, — “Why will ye die, O house of Israel?” Take heed of them who would rob you of the Deity of Christ. If there were no more grace for me than what can be treasured up in a mere man, I should rejoice [if] my portion might be under rocks and mountains.








