So in that sense the best way to read what Scrivener calls the era of âmere christianityâ is probably to regard it as a period of deficient Protestantism in which people presupposed Protestant conceptions of the church without understanding that they were doing that. They mistook their implicitly Protestant commitments for a kind of broadly Christian and ecclesially indifferent set of commitments. That is never what Lewis was trying to do in his own work, but it is how his work was received by highly democratic and anti-institutional American readers.
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If theological factionalism is back but denominationalism isnât, then what we are heading for is a church world that swaps out those types of members for new non-denominational members who are more exercised about theological distinctives and more inclined to fight about theological topics that divide, say, Baptists from Catholics or Calvinists from Orthodox.
If you are the media you consume or the information ecosystem you live in, then we may be headed for a scenario where pastors in non-denominational settings are being confronted by congregants who are, in terms of information intake, basically Catholic or Orthodox or Calvinist, and yet they remain as members in churches that are none of those things.
https://mereorthodoxy.com/is-the-era-of-mere-christianity-over/