Defining Evangelicalism?

Defining Evangelicalism?
by
Michael J. Iliff
(Any errors below are all mine)

What follows was first written back in 2007 (ish) and I’ve reproduced it here with a few changes in the hope that it makes sense. Some of the references might be a bit dated and some of the links are (sadly) no longer available, but, the point is to show that recent articles (or blog posts) on trying to define Evangelicalism is nothing new.

Evangelical[1] is, or can be, difficult to define, particularly when it has been suggested[2] that the term be dropped.  The word, whilst retaining a much older meaning,[3] has become so broad – it is said – to be of little or of no real value, and as regards any historic definition, become almost meaningless.  Evangelicalism is seen to be in crisis – at least definitionally. Is there any basis to this?  When one considers just a few titles[4] there is the impression of crisis. The evangelical umbrella has continued to widen, with several theologians, or popular figures, such as Clark Pinnock,[5] and Steve Chalke,[6] still[7] broadly viewed as evangelicals. They continue to write for evangelical publications, even though they have moved away from historic[8] orthodox teaching.

In 1992 Michael Horton[9] wrote,

‘Labels are often confusing, especially when the jar’s content changes. Grape juice can become vinegar over the years in the cellar, but the label doesn’t change with the changes in the substance.  The same is true of the term “evangelical.”’[10]

Evangelicals are finding it increasingly difficult to define themselves. Horton writing, again in 1992 said,

‘A number of evangelical leaders met at Trinity Evangelical Divinity School near Chicago two years ago for the purpose of defining the term “evangelical”, but many left as confused concerning what that label comprehends as they were when they arrived. It is becoming increasingly difficult to say what an evangelical is and is not.’[11]

John R de Witt[12] lists seven particulars of Reformed evangelicalism, rather than the Quadrilateral David Bebbington[13] suggests describing Evangelicalism as a whole.  de Witt calls this The Reformed Faith, not Reformed Evangelicalism.  Nevertheless, those of the Reformed Faith are Evangelicals, but not all evangelicals are Reformed.  For Reformed Christians the word ‘evangelical’ is packed with historic and Biblical meaning rather than an academic description[14] of a particular religious movement beginning in the 18th Century.  The distinction is between the reality of the evangelical movement, and Evangelicalism as understood by the Reformed Churches.  De Witt’s seven points are:

    1. The doctrine of scripture.
    2. The sovereignty of God.
    3. The grace of God.
    4. The Christian life.
    5. The law and gospel.
    6. The kingdom of God.
    7. Preaching.

Evangelical Times ran a series[15] of articles with the title ‘What is a Reformed Church’.

The Reformed Evangelical position is well summarised by the five Solas of the Reformation.  These are, “Sola Scriptura, Sola Fide, Sola Gratia, Soli Christus, Soli Deo Gloria”[16]. I don’t believe Reformed Evangelicalism can be summed up and categorised in quite the way David Bebbington describes Evangelicalism as a whole.  In 1977 Evangelical Times printed an article[17] that tried to answer the very same question that is being asked today in 2022 – What is an Evangelical? It’s been an ongoing problem for Reformed Evangelicals.  Lloyd-Jones addressed this same problem of definition in 1971 at the International Fellowship of Evangelical Students – reprinted as late as 1992.  Under a subheading, ‘Succumbing to the Ecumenical Spirit’, we read the following,

‘…there is the … danger… of being so broad, so wide, and so loose that in the end we have no definitions at all.  As I see things today, this is perhaps the greater danger because we are living in what is called the ecumenical age.’[18]

In 1996 The Alliance of Confessing Evangelicals (ACE) issued ‘The Cambridge Declaration’[19] calling Evangelical churches to repentance and a return to Reformation theology.  The Alliance, although primarily American,[20] through Evangelical Times published[21] the ‘Declaration’ in full, taking up a centre page spread.  Restating the “five Solas” it lamented the current condition within Evangelicalism. The opening statement of the ‘Declaration’[22] describes churches as dominated by the spirit of the age and changes to how evangelical is defined.

Whatever happened to the Reformation[23] urges readers ‘to turn to the theology of the Reformers’,[24] and is described as more ‘hard-hitting and to the point’[25] than other books and ‘as the title indicates, the problem with modern evangelicalism is its complete abandonment of all the Reformation stood for.  It has cut its ties with the Reformation and is like a ship adrift on stormy seas’.[26] With no clear alternative ‘Evangelical’ will continue to be used albeit with a defining hyphenation.

Moving forward to June 2005 in Evangelicals Now, evangelicalism appears to be no further forward.  Jonathan Stephen[27] writes,

‘…there is currently a huge crisis in evangelicalism …the term itself has become virtually meaningless. Virtually every conceivable religious deviation can now shelter under the umbrella of evangelicalism, if it so wishes’.[28]

However, it does appear that Dr Bebbington’s[29] four-point definition[30](Bebbington’s Quadrilateral) has become a commonly used umbrella term, even though many Reformed churches may find it a difficult and unsatisfactory category, as it falls short in addressing the distinctiveness of Reformed churches. Evangelical then, has a much longer history than what is presented to us in the Tele-evangelism found in America. You’ll get no argument from me about continued vigilance over usage and commentary on its abuse, but I see no reason why historic Evangelicals should abandon it. However, we, Evangelicals, should perhaps, be more careful how we use and abuse it ourselves and continue, or switch to, maybe, hyphenating it as ‘Reformed’ – Evangelical.

As a late addition: In 2006 Geoff Thomas gave two lectures in Rugby on Evangelicalism (Especially Part 2). Both well worth a listen. Evangelicalism: What’s in a Name – Part 1 & Part 2. ‘I’m not going to give it up because other people have abused it (Geoff Thomas Part 2).’ In fact you’d be much better off listening to these two lectures by Geoff! The links for these work.

[1] According to Strongs: G2097 εὐαγγελίζω – euaggelizō – yoo-ang-ghel-id’-zo

From G2095 and G32; to announce good news (“evangelize”) especially the gospel: – declare, bring (declare, show) glad (good) tidings, preach (the gospel).  Translated Preach/Preaching & Gospel/Good News

G2098 εὐαγγέλιον – euaggelion – yoo-ang-ghel’-ee-on

From the same as G2097; a good message, that is, the gospel: – gospel.  Translated Gospel.

For a more comprehensive definition see Thayer.  Available on e-sword.

[2] See Hart, D. G.  Deconstructing Evangelicalism: Conservative Protestantism in the Age of Billy Graham.  2004.  Baker Academic.  Grand Rapids.  R. C. Sproul has been heard to say the same, but no reference is available at this moment.

[3] Iain Murray writes: ‘Evangelion (that we call the gospel) is a Greek word; and signifieth good, merry, glad and joyful tidings, that maketh him sing, dance and leap for joy.  So Tyndale wrote in 1525, and at the same period all who so thought became described as ‘gospellers’ or, less commonly, as ‘evangelicals’.  Over two hundred years later it was the latter term that was to pass into more permanent usage at the time of the ‘Evangelical Revival’.  That it did not do so earlier is largely due to the fact that all the churches of the Reformation were ‘of the gospel’ in their creeds and confessions.  By the eighteenth century, however, while the profession of the national churches in England and Scotland remained orthodox there were many pulpits from which no gospel was heard and when the evangel was recovered a term was necessary to distinguish its preachers from others: they were the ‘evangelicals’.  Murray, Iain H.  Evangelicalism Divided.  2000.  The Banner of Truth Trust.  Edinburgh. p. 1.

[4] A small selection of titles: Armstrong, John.  (Ed.)  The Coming Evangelical Crisis.  1996.  Moody Press.  Chicago; Armstrong, John.  (Ed.)  The Compromised Church.  1998.  Crossway Books.  Wheaton; Glover, Peter C.  The Virtual Church and How to Avoid it.  2004.  Xulon Press; Johnson, Gary L. W. & Fowler White, R.  (Eds.)  Whatever Happened to the Reformation?  2001.  P & R Publishing.  Philipsburg, New Jersey; MacArthur Jr, John F.  Ashamed of the Gospel: When the Church Becomes like the World.  1993.  Crossway Books.  Nottingham; Murray, Iain H.  Evangelicalism Divided.  2000.  The Banner of Truth Trust.  Edinburgh; Phillips, Richard.  Turning Back the Darkness.  2002.  Crossway Books.  Wheaton.

[5] Pinnock holds to and promotes the doctrine of Open Theism.  For a larger treatment of this topic see: Ware, Bruce.  in Johnson, Gary L. W. & Fowler White, R.  (Eds.)  Whatever Happened to the Reformation?  2001.  P & R Publishing.  Philipsburg, New Jersey. P. 95 – 131.

[6] This refers to the recent controversy over penal substitutionary atonement as expressed by Steve Chalke in his book The Lost Message of Jesus.  Reviews of this book are available by searching the ET & EN websites. Also see Evangelicals Now September 2005 for a review of ‘The EA Symposium – Conference on the Cross’ by Mathew Mason.  Mason writes, ‘it is also sad that EA appears willing to permit people who deny a core evangelical belief to continue as members’.  Available: http://www.e-n.org.uk/3129-Conference-on-the-cross.htm

[7] ‘The Evangelical Alliance has so far failed [at the time of my writing] to act with regard to Steve Chalke’.  EN Jonathan Stevens.  There is also no sign of this happening at the Alliance Website. Available: http://www.eauk.org/theology/headline_issues/atonement/atonement-statement.cfm

[8] See a previous footnote.  Three people in three different areas of theology will demonstrate this and why they compromise evangelical theology.  Briefly, the names of three people; John Stott on eternal punishment; Clark Pinnock on Divine Foreknowledge and Steve Chalke on the Atonement.  In addition to this, more recently, ‘The New Perspective on Paul’ (e.g. Bishop Tom Wright) has caused concern.

[9] The Rev. Dr. Michael S. Horton is the J. Gresham Machen professor of systematic theology and apologetics at Westminster Seminary California. He is the main host of The White Horse Inn radio broadcast and editor-in-chief of Modern Reformation magazine. He received his M.A. from Westminster Seminary California, his Ph.D. from Wycliffe Hall, Oxford and the University of Coventry, and also completed a Research Fellowship at Yale University Divinity School.  Dr. Horton is the author/editor of more than fifteen books.  Available: http://www.whitehorseinn.org/about.htm

[10] Horton, Michael S. ‘What is an Evangelical?’ Available: http://www.christianity.com/partner/Article_Display_Page/0,,PTID307086|CHID560462|CIID1415584,00.html.

[11] Horton, Michael S.  ‘Evangelical Arminians: Option or Oxymoron?’  Available: http://www.modernreformation.org/mr92/mayjun/mr9203oxymoron.html (21/04/03).

[12] de Witt, John R.  What is the Reformed Faith?  1981.  The Banner of Truth Trust.  Edinburgh.

[13] Bebbington, D W.  Evangelicalism in Modern Britain: A history from the 1730s to the 1980s.  Routledge.  London and New York.  2000.  The four are: Biblicism, a particular regard for the Bible (e.g. all spiritual truth is to be found in its pages); Crucicentrism, a focus on the atoning work of Christ on the cross; Conversionism, the belief that human beings need to be converted; and Activism, the belief that the gospel needs to be expressed in effort.  Pp. 2 – 17.  Or, as on page 3, Bebbington puts it: ‘Together they form a quadrilateral (the underlining is my Emphasis) of priorities that is the basis of Evangelicalism’.

[14]  Hart, D. G.  Deconstructing Evangelicalism: Conservative Protestantism in the Age of Billy Graham.  2004.  Baker Academic.  Grand Rapids.  Hart argues the popular usage of the word ‘evangelicalism’ is a modern academic construct.

[15] ET. November 1996 – February 1997.

[16] Or, scripture alone, faith alone, grace alone, through Christ alone, to the glory of God alone.  We may also add to this the TULIP acrostic.  Also see Appendix 2, The Cambridge Declaration for an elaboration of the Solas of the Reformation.

[17] Evangelical Times. July 1977. p. 15 & 4.  ‘Who are we?  What is an evangelical?  Tell us somebody please!’  This was a report on the NEAC conference of that year.  The report in ET began by saying ‘It comes up here, it comes up there, the issue comes up everywhere.  Some duck it, some face it.  Some dismiss it, some debate it.  It is the burning issue of: ‘what is an evangelical?’’

[18] Lloyd-Jones, D.M.  What is an Evangelical?  1992.  The Banner of Truth Trust.  Edinburgh.  P. 22.

[19] The ‘Cambridge Declaration’ is essentially a restatement of the five Solas of the Reformation.  The full text of this document is available at: http://www.alliancenet.org/CC_Content_Page/0,,PTID307086|CHID581262|CIID,00.html

[20] Now also has UK members on the council.

[21] Evangelical Times, December, 1996, p 12 – 13.

[22] See Appendix 2 for the Declaration in full.

[23] Johnson, Gary L. W. & Fowler White, R.  (Eds.)  Whatever Happened to the Reformation?  2001.  P & R Publishing.  Philipsburg, New Jersey.

[24] From the Alliance bookstall: http://www.reformationalresources.org/merchant2/merchant.mv?Screen=PROD&Store_Code=RR&Product_Code=B-JOHNS-1

[25] Hanko, Herman C.  PRT Journal.  Vol 35, No.2, April 2002.  Book Reviews.  Review of ‘Whatever Happened to the Reformation’  Available: http://www.prca.org/prtj/apr2002.html#WhateverHappened

[26] Hanko, Herman C.  PRT Journal.  Vol 35, No.2, April 2002.  Book Reviews.  Review of ‘Whatever Happened to the Reformation’  Available: http://www.prca.org/prtj/apr2002.html#WhateverHappened

[27] Jonathan Stephens was for many years the Pastor of Carey Baptist Church, Reading, and combined this with becoming President of the Fellowship of Independent Evangelical Churches.  He also became General Secretary of the BEC, changing to Affinity under his leadership.  He is presently Principal of the Evangelical College of Wales (Bryntirion).

[28] Stephens, Jonathan.  Evangelicals Now, June 2005, ‘The current crisis in evangelicalism’.  Available:  http://www.e-n.org.uk/2005-06/3026-The-current-crisis-in-evangelicalism.htm

[29] http://paulhelmsdeep.blogspot.com/2007/08/calvin-am-toplady-and-bebbington-thesis.html

[30] David Bebbington continues to use his four-point definition in his latest book THE DOMINANCE OF EVANGELICALISM: The Age of Spurgeon and Moody.

Bulkington Church History Lecture. ‘Henry Havelock: Every inch a soldier and every inch a Christian.’ A Recommendation.

Photo Credit to Andrew Shiva

So yesterday I decided to take a trip to the great metropolis of Bulkington where Jeremy Walker was giving a lecture (at Bulkington Congregational Church) on Henry Havelock. The full lecture title was (Follow link to listen) ‘Henry Havelock – Every inch a soldier and every inch a Christian.’ Here’s what I thought was a key quote (there were many more!) Havelock had ‘An unfashionable faith in an unsympathetic environment.’ And another, one viewed him as ‘Being ready to live or die.’ Jeremy gave an account of his military life. He wasn’t in a position to buy his way up the ranks so any promotions he did have were on his ability as a soldier. Promotions were for specific campaigns but these were short lived and he found himself dropping back down the ranks when his usefulness was over. Nevertheless he did make progress, but it was slow and over many years, unlike some of his contemporaries. Eventually, but after many years, his service was recognised. His Christian faith was a particular barrier to promotion. On top of that he was a Baptist. Interestingly, while in India he met Adoniram Judson – the Baptist missionary.

We were then treated to how his Christian faith fitted in with being a professional soldier. This was just great. But extremely challenging to each of us to be the very best we can be in whatever vocation God by His providence has placed us. He was respected by all even when they thoroughly disliked his Christian faith. His practice was to spend the first two hours of every day in private prayer and reading his Bible. If the column of troops had to leave at 6:00 he would rise at 4:00. If they had to move at 4:00 he would rise at 2:00. This was his daily practice as a Christian and he would not be moved. Unflinching commitment to his Saviour and to his craft as a soldier. Disciplined and professional to the very end.

That is just the briefest account of what was an excellent and challenging lecture. Jeremy delivered it with suitable humour in places and with the utmost respect for this man of God. We can all learn from Henry Havelock and his devotion to The Lord Jesus Christ and his service as a soldier, but I think servicemen or retired members of the armed forces will especially appreciate this lecture.

Christians are finding as Sir Henry found, we also have ‘An unfashionable faith in an unsympathetic environment.’ I enthusiastically commend the lecture to you.

We read this from Wikipedia: ‘Major General Sir Henry Havelock KCB was a British general who is particularly associated with India and his recapture of Cawnpore during the Indian Rebellion of 1857.’

‘The City of God’ – Augustine

I thought it might be a good idea to read Augustine’s ‘The City of God’. A good idea until it arrived! It is a massive great thick tome. I decided to get help ‘if’ and it’s a big ‘if’ I decide to read the thing. There were some old Westminster Conference papers going cheap and in 2005 a paper was given by Dr Michael A. G. Haykin on Augustine’s work with the title ‘”The most Glorious City of God”: Augustine of Hippo and The City of God.’ I don’t know if the paper is available online.

Reading Michael’s paper it was a surprise to find that Christians had attached themselves to The Roman Empire to such an extent they were at such a loss over its fall.

‘Many Christians were equally stunned and shocked by the horrors that had overtaken the city of Rome. Jerome, for instance, was absolutely overwhelmed by reports that he heard and for a while could do little else but weep.’ Later Jerome lamented “The whole world is sinking into ruin” (Haykin, Page 39, Westminster Papers, 2005).’ On page 40 we read ‘… many other Christians of his (Jerome) day, seems to have been utterly unable to conceive of a Romeless world.’

Not so Augustine. Eusebius, sometimes called the father of Church History, viewed history through the lens of The Roman Empire. So that in ‘Eusebius’ hands the Roman state has become a sacred realm. (page 42).’ This is the beauty of Augustine’s work, it doesn’t rely on particular Empires but is a Biblical view of history that works for all ages. It was great to discover this because it is exactly what I was hoping for. Many Empires have come and gone.

I was left asking if the European Union is an Empire? Is it? I believe it is. It has a President and a Parliament with Vassal States just like any other Empire. And it will come to an end just like the rest. I find it astonishing some are so Anti-Western Colonialism or Imperialism. Don’t they realise there were a great many Eastern Empires? Western Colonialism will go just like the rest. The British Empire has gone. The Ottoman Empire has gone. The Egyptian Empire has gone. The Persian Empire has gone and so forth.

It seems to me that (some) Christians are unable to conceive of a world where The UK is not part of The European Union. So, one reason for reading Augustine’s weighty tome is to come to a better understanding, not only of history, but the flow of history, and of the European Union as an Empire. And, as an Empire that will not last.

Dr Haykin sets the context and then very helpfully gives an overview of the book which I won’t detail here. When I do finally get round to reading the book it will be good to have an overview to hand. Maybe I’ll write some more at another time.

Dr Haykin’s last quote (Westminster, page 54) from Augustine is powerful and relevant. Augustine writes:

‘Look, my brothers and sisters, do you wish that unto you should belong that peace which God utters? Turn your heart unto him: not unto me, or unto any man. For whatever man would turn unto himself the hearts of men, he falls with them. … Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are they that turn their hearts unto him.’

If your hope is in the State (The City of Man) you are going to be hugely disappointed and will ultimately fall with it like ancient Babylon. But if you are looking for another city, namely, The City of God, then you will also share in its final triumph when the King in all His Glory comes to take residence.

 

Dr Nick Needham Lecturing on ‘The Synod of Dort’ at Aberystwyth

Dr Nick Needham will be coming to Aberystwyth Saturday 23rd June to give two lectures on The Synod of Dort.

If you are in Aberystwyth do come along. The lectures will take place at Alfred Place Baptist Church. Coffee at 10:30.

Lecture 1 (11:00). What on Earth was The Synod of Dort?

Lecture 2 (14:30). Why Should I Care?

Dr Needham is the author of ‘2000 Years of Christ’s Power‘ currently in Four Volumes.

Volume 1. The Age of the Early Church Fathers

Volume 2. The Middle Ages

Volume 3. Renaissance and Reformation

Volume 4. The Age of Religious Conflict

(Nick has an overview of the Synod of Dort in Volume 4 of ‘2000 Years of Christ’s Power’ Chapter 2, Section 2, p 127 – 142.)

 

 

Andrew Davies – George Whitefield & the Evangelical Revival

The next lecture in our Church History Lectures will be Andrew Davies on

George Whitefield & the Evangelical Revival

Date: 23rd Mar 2015
Time: 7.30
Place: Bulkington Congregational Church, Bulkington.

If you can make it, it would be great to see you. Andrew lectured for many years on Church History at London Theological Seminary. He has Pastored several Churches here in the UK, Australia and New Zealand. Though retired, he now has a much appreciated itinerant ministry.

Andrew Davies – Sermons
Evangelical Movement of Wales
Sermon Audio

Geoff Thomas – The Legacy of Dr Martyn Lloyd-Jones

Dr Martyn Lloyd-Jones

I’ve been a bit slow in posting this but Geoff’s lecture is available from the website at Bulkington Congregational website and eventually at my own website.

The lecture was given by Geoff in his own unique way – warm and homely, yet packed full with lessons and exhortations to the church of our own day. There were a number of people at the lecture that attended Westminster Chapel and went to the Friday bible studies. And one friend that did attend Westminster testifies ‘that God was in that place’. And by that he means in a way that is not apparent today.

A service of worship isn’t like anywhere else and it shouldn’t be like anything else. There should be a sobriety when gathering to meet with God yet with deep thankfulness at the privilege of being able to worship this awesome God. This is the God, the true and living God, that sent into this world of sin His only Son to die and rise for sinners.

Listen to the lecture. Go HERE. You know what to do.

Free ITunes University Lecture: The Reformation by Carl Trueman | The Domain for Truth

luther posting his 95 theses in 1517
luther posting his 95 theses in 1517 (Photo credit: Wikipedia)

Happy Reformation Day

Here’s a great Reformation Gift via Jim over at Domain for Truth. Enjoy!

Free ITunes University Lecture: The Reformation by Carl Trueman | The Domain for Truth.

History Lectures for 2015

We have three excellent lectures lined up for 2015. To whet your appetites here are the details.

16th February 2015
Geoff Thomas
‘The Legacy of Dr Martyn Lloyd-Jones’

23rd March 2015
Andrew Davies
‘George Whitfield and the Evangelical Revival’

20th April 2015
Austin Walker
‘How Pure is the Church? – Augustine and the Donatists’

Geoff Thomas is Pastor of Alfred Place Baptist Church in Aberystwyth.

Andrew Davies is a retired Pastor  with an itinerant ministry and was also a Lecturer in Church History at London Theological Seminary.

Austin Walker is Pastor of Maidenbower Baptist Church in Crawley, Sussex.

All lectures are on a Monday evening at Bulkington Congregational Church and start at 7.30.

Lecture on Arthur Hildersham

I’ve been a bit remiss and neglected to post a link to the last lecture of 2014. Austin Walker was unable to give his lecture (see next post) but Dr Lesley Rowe ably stepped into the breach with her excellent lecture on Arthur Hildersham & the Plague Summer of 1625.

The parallels between then and our own day shouldn’t be lost on the hearer. Here’s the link – enjoy!

Dr Lesley Rowe – Arthur Hildersham

New April History Lecture

There’s been a change to our lecture for 28th April 2014. Austin Walker will now be bringing his lecture on the Donatists next year. We have three lectures for next year and full details will follow shortly.

Our last lecture then for this year will now be given by Dr Lesley Rowe on the topic “Arthur Hildersham and the Plague Summer of 1625”.

Some may have previously heard Dr Rowe on this subject, but I’m reliably informed that this is a new lecture with new material. Dr Rowe’s PhD thesis was on ‘The worlds of Arthur Hildersham (1563-1632)’ and there’s a favourable review of her book ‘The Life and Times of Arthur Hildersham‘ in Evangelicals Now by Dr Robert Oliver.

My appetite is now wetted and I’m really looking forward to the lecture. If you can make it to Bulkington Congregational Church on Monday 28th April, 7.30 it would be great to see you.

Audio as usual will follow when available.

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