Richard Mouw

Richard Mouw

President, Fuller Theological Seminary

Richard J. Mouw has served as president of Fuller Theological Seminary since 1993, after four years as provost and senior vice president. A philosopher, scholar, and author, the “On Faith” panelist has been recognized as an important voice among reform-oriented evangelicals. Mouw, who earned a doctorate in philosophy from the University of Chicago, has a broad record of publication with 16 books, including Consulting the Faithful, and Calvinism in the Las Vegas Airport and his articles have appeared in more than 50 journals and magazines. Currently he serves on the editorial board of Books and Culture as is a regular columnist on “Beliefnet.” Mouw has served on many councils and boards, including the Commission on Accreditation for the Association of Theological Schools (as chair) and the Council on Civil Society. He currently serves on advisory boards for Religion and Ethics Newsweekly, the International Justice Mission, and the International Center for Religion and Diplomacy. Close.

Richard Mouw

President, Fuller Theological Seminary

Richard J. Mouw has served as president of Fuller Theological Seminary since 1993, after four years as provost and senior vice president. A philosopher, scholar, and author, the “On Faith” panelist has been recognized as an important voice among reform-oriented evangelicals. more »

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Signals of a Shift

“Synagogue 3000” is movement that has emerged within Judaism that is exploring new forms of worship and new ways to connect with Jewish spiritual traditions. As self-described “Generation Xers,” these younger Jews have begun to engage in dialogue with their evangelical counterparts in the so-called “Emergent/Emerging Church” movement. In a recent essay co-authored by Rabbi Shawn Landres and evangelical scholar Ryan Bolger, they reported that their dialogue is “organized around faith practices (Torah/Jesus), worship, and social justice, rather than traditional Christian-Jewish interreligious dialogue themes of memory (Holocaust), politics (Israel), and reconciliation (anti-Semitism).” In pursuing this agenda, they are eager to explore what they can learn from each other about creating “an authentic connection to their traditions and to God.”

This agenda may very well signal an important shift in a sense of Jewish identity, at least for a portion of the younger Jewish generation in America. For better or for worse, the horrible experiences of the twentieth century are becoming the data of history rather than matters of direct memory. While this may lead to increased assimilation for many Jews, it will motivate others to retrieve those spiritual practices and modes of worship that will allow new generations to seek out the ancient “paths of righteousness.”

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