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The dominance of evangelicalismThe age of Spurgeon and MoodyMaking history?THE DOMINANCE OF EVANGELICALISM This, the third volume in the series ‘A History of Evangelicalism’, covers the years 1850s-1900s, not in chronological sequence but in eight chapters dealing with themes, of which the main one is the dominance of evangelical belief in the culture of the English-speaking world. The centrality of Britain in the international influence of evangelicalism is brought out well. Chapter one covers what Dr. Bebbington sees as the four distinctives of evangelical Christians (‘the Bible, the cross, conversion and activism’) and gives summaries of Spurgeon and Moody. Chapter two puts evangelicals in their various denominational contexts. Chapter three describes the uppermost interests of evangelicals, namely, spirituality, worship (including the sermon and music) and methods of outreach (direct evangelism, literature, overseas mission, etc.). Chapters four and five explain, in the author’s view, why evangelicalism became as dominant as it did: it is argued that the success was closely connected to the influences of ‘the Enlightenment’ and of Romanticism. The concluding chapters address theological trends in the later 19th century (especially ‘the faith principle’, premillennial and holiness teaching), the social impact, and the strength of the influence. Important issuesThis is not in any sense a devotional volume. It is serious, thought-demanding and, in some ways, groundbreaking. A number of important issues are addressed, and helpful information is tight packed. On a point of detail, I found troublesome the author’s habit of putting a gloss on quotations which readily admit of a different understanding, two quotations from Spurgeon being one instance among others (pp.126, 136). In connection with Spurgeon, it is extraordinary that, in a volume carrying his name in the sub-title, the only reference work to which the reader is directed is Patricia Kruppa’s biography (1982). I regret to say that I have two more major criticisms. First, ‘evangelicalism’ is a modern word; as an organised ‘movement’, called by that name, evangelicalism scarcely existed before the 20th century. What existed were Protestant churches, all with evangelical, because Christian, creeds. Dr. Bebbington does not address how ‘evangelicalism’ relates to Christianity. That 20th-century evangelicalism, as a movement, expressed one form of Christian belief is undeniable, but the modern supposition that the evangelical faith itself is a variant — simply one understanding of Christianity among others — is another issue, and needs to be addressed if history is to be rightly understood. The fact is that Dr. Bebbington, sure-footed as he is in secular history, and unquestionably sympathetic to the subject of this book, is nonetheless writing within the limitations imposed by modern academic norms. If the word ‘sin’ is anywhere found in this volume we missed it; similar unacceptable truths, such as the wrath of God and the activity of the demonic, are altogether missing. There is no attempt to show that evangelical belief is founded upon divine revelation and that it stands or falls as Christianity itself stands or falls. Bebbington’s indefiniteness in stating what faith in ‘the cross’ means is particularly disappointing. Was Calvary a real substitution, the Son of God bearing the penalty of sin in our place, or are other ‘interpretations’ equally viable? Is there such a thing as belief in the atonement, which is ‘much less mechanistic’ (p.158) and ‘milder’ (p.241) and yet remains evangelical? After all, the real meaning of the term evangelical is ‘a gospel believer’, and if there is anything characteristic of such a person it is that there is only one gospel. My second criticism has to do with the way in which cultural influences and humanistic thought is treated as contributing so largely to the success of evangelical influence. That ‘the Enlightenment’ (which in Britain is normally called ‘the Age of Reason’) was conducive to Christian belief and experience — that it led to Christian assurance — to a degree not known a century earlier (pp.118-19) is a novel thesis and a very misleading one. Did any evangelical leader ever so interpret it? Did they not all agree with John Newton who, when speaking of biblical truth, wrote: ‘I take it for granted that this doctrine must appear irrational and absurd in the eye of reason, if by reason we mean the reason of man in his fallen state before it is corrected and enlightened by the heavenly Teacher’ (Letter 1, in Eight Letters to the Rev. Mr. S…). Here, also, we think the author is pressured by what is allowable in academe where the idea that Christ himself is active in the world (as he promised), by the Holy Spirit and by the word of truth, is counted as ‘religion’ not history. This stimulating book is a reminder how important the study of history is for the understanding of where the church is today. It provides useful information, raises big issues, and, for this reviewer, unintentionally underlines the truth that in history, as in theology, ‘the offence of the cross’ has not ceased. Iain H.Murray© Evangelicals Now - September 2005 |