
Andrew Erwin
Author of I Can Only Imagine [2018 film]
Works by Andrew Erwin
I CAN ONLY IMAGINE 2 1 copy
Tagged
Common Knowledge
- Birthdate
- 1978-09-01
- Gender
- male
- Awards and honors
- GMA Dove Award (Music Video of the Year)
- Nationality
- USA
- Birthplace
- Birmingham, Alabama, USA
- Associated Place (for map)
- Alabama, USA
Members
Reviews
Studies in history are never just about history; they are about how we see ourselves as well.
Select Studies in Restoration History, 1700-Present Day, by Andrew Erwin, presents what is advertised. He explores the history of the Restoration, or Stone-Campbell, Movement, from its antecedents in 18th century Scotland and America through the work of Campbell, Stone, and other early Disciples, and then considers the missionary society and other reasons for division which led to the creation of the show more Churches of Christ in the 20th century, and then the growth of the church, the points of division, the slackening of growth, and the current experience of some decline in the early 21st century. It seems updated as of the middle of the 2010s.
The author seems associated with what would be deemed the “white mainline,” or institutional, churches of Christ, but on the “conservative” side of that kind of group, since he has much critique of the “change agents” he laments in the past few decades. From the “non-institutional” side of that particular “fence,” I often speak of such brethren as “consiberals,” or “conservative liberals,” all of which shows the great flexibility in terms like “conservative” and “liberal” in this environment.
The author’s perspective proves salient in terms of what he emphasizes and what he comparatively neglects. He has much to say about the various colleges, orphan’s homes, and other institutions set up and fostered within churches of Christ, but remains quite ambivalent about the colleges and how they can be “infiltrated” by “change agents.” He does not seem to have as much invective against those more “conservative” than he on issues like non-institutionalism, and grants how it only became an issue when brethren started encouraging churches to give to orphan’s homes and colleges and the like; but he definitely is no fan of the “change agents” or much of any perspective which he would deem “liberal.” He very much wants to continue to advance and promote a very sectarian understanding of Christianity and the church in terms of its expression within white conservative mainline churches of Christ.
Marshall Keeble gets a passing mention, and there is a passing acknowledgement of the existence of predominantly Black churches of Christ, but from these “restoration studies” you would never know there were any civil rights or issues related to racism or white supremacy in churches of Christ in the 19th and 20th centuries. Furthermore, those whose contributions in terms of these issues which were less than exceptional, but otherwise maintained prominence, are generally positively regarded without any kind of concern or critique mentioned. Again, the stories we do not tell often speak as loudly, if not more so, as the stories we do tell.
This work thus does ably at presenting studies in the history of the Restoration Movement in terms of white conservative mainline churches of Christ. show less
Select Studies in Restoration History, 1700-Present Day, by Andrew Erwin, presents what is advertised. He explores the history of the Restoration, or Stone-Campbell, Movement, from its antecedents in 18th century Scotland and America through the work of Campbell, Stone, and other early Disciples, and then considers the missionary society and other reasons for division which led to the creation of the show more Churches of Christ in the 20th century, and then the growth of the church, the points of division, the slackening of growth, and the current experience of some decline in the early 21st century. It seems updated as of the middle of the 2010s.
The author seems associated with what would be deemed the “white mainline,” or institutional, churches of Christ, but on the “conservative” side of that kind of group, since he has much critique of the “change agents” he laments in the past few decades. From the “non-institutional” side of that particular “fence,” I often speak of such brethren as “consiberals,” or “conservative liberals,” all of which shows the great flexibility in terms like “conservative” and “liberal” in this environment.
The author’s perspective proves salient in terms of what he emphasizes and what he comparatively neglects. He has much to say about the various colleges, orphan’s homes, and other institutions set up and fostered within churches of Christ, but remains quite ambivalent about the colleges and how they can be “infiltrated” by “change agents.” He does not seem to have as much invective against those more “conservative” than he on issues like non-institutionalism, and grants how it only became an issue when brethren started encouraging churches to give to orphan’s homes and colleges and the like; but he definitely is no fan of the “change agents” or much of any perspective which he would deem “liberal.” He very much wants to continue to advance and promote a very sectarian understanding of Christianity and the church in terms of its expression within white conservative mainline churches of Christ.
Marshall Keeble gets a passing mention, and there is a passing acknowledgement of the existence of predominantly Black churches of Christ, but from these “restoration studies” you would never know there were any civil rights or issues related to racism or white supremacy in churches of Christ in the 19th and 20th centuries. Furthermore, those whose contributions in terms of these issues which were less than exceptional, but otherwise maintained prominence, are generally positively regarded without any kind of concern or critique mentioned. Again, the stories we do not tell often speak as loudly, if not more so, as the stories we do tell.
This work thus does ably at presenting studies in the history of the Restoration Movement in terms of white conservative mainline churches of Christ. show less
As the curtain rises, Hannah steps onto the stage...only to collapse moments later. Countless medical tests all point to one underlying factor: Hannah's difficult birth. The doctor's diagnosis is nothing compared to her parents' revelation: Hannah was adopted - after a failed abortion attempt.
Bewildered, angered and confused, Hannah embarks on an incredible journey with Jason, her oldest friend. As she searches to discover her hidden past and find hope for her unknown future, Hannah show more realises life can be so much more than you've planned. show less
Bewildered, angered and confused, Hannah embarks on an incredible journey with Jason, her oldest friend. As she searches to discover her hidden past and find hope for her unknown future, Hannah show more realises life can be so much more than you've planned. show less
As the curtain rises, Hannah steps onto the stage . . . only to collapse moments later. Countless medical tests all point to one underlying factor: Hannah's difficult birth. The doctor's diagnosis is nothing compared to her parents' revelation: Hannah was adopted--after a failed abortion attempt. Follow her story as she searches to discover her hidden past and find hope for her unknown future.
Dennis Quaid and Trace Adkins star in this inspiring true story behind Mercy Me's beloved hit song. Running from a troubled home life and a broken relationship, Bart Millard (J. Michael Finley) . Found escape in Music. Illustrates forgiveness and God's Love.
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Statistics
- Works
- 9
- Members
- 1,001
- Popularity
- #25,757
- Rating
- 3.7
- Reviews
- 19
- ISBNs
- 12
- Languages
- 2









