Introduction & Methodology Outline:
Having come to faith in Jesus as a high school student in an energetic, evangelical youth ministry in the 1980s and having been involved in various aspects of evangelical church ministry over the past twenty years has led me to research the current situation as well as the future hope of this great movement. NorthPark Community Church where I currently serve as Mission Pastor, is a prime example of an evangelical church and should benefit from these findings. Over the past decade I have been influenced greatly by both the Emerging Church as well as the Organic/Missional movement. Finding a way forward is a major theme of this research and as so often the case, we will explore the past in order to find our place in the future. Many of the movements within Christianity are dabbling in the ancient practices of the Church as a means of renewal and participation in the larger Christian community.
- Currents of Change: where we will acknowledge the changes in society and the church at the advent of the twenty-first century.
- A Brief History of Evangelicalism: which will be a whirlwind highlight tour of the past two hundred and fifty years of the evangelical movement.
- Our Contemporary Context: this section will address many of the current issues at hand in which evangelicals are engaging in new and innovative ways.
- Where Do We Go From Here?: a way forward for evangelicals is the goal and direction of this section. Both theological and ecclesiological considerations will be made.
- Conclusion: Taking all the research into account, we will determine the best areas of focus, as well as the theological and missional contexts in which the church should and will be engaged.
While the scope of this research can in no way answer all of our questions adequately, I’m hopeful that some of the major themes and practices of this emerging evangelicalism will inform the direction of our path. May we have the same spirit as the Chronicler has in the following verse: “Of Issachar, those who had understanding of the times, to know what Israel ought to do, two hundred chiefs, and their kindred under their command.”
As good students of the Scriptures and good students of our culture, we will be better equipped to understand and act upon the opportunities that arise to build the Kingdom on earth as it is in Heaven.
Another aspect of this study will include the combined resources of the texts for this class, the online discussions, the face-to-face in Portland, as well as the specific resources gathered for this project. These will all culminate in this final product. The majority of my study was in three texts dealing with the history of evangelicalism: Evangelicalism in Modern Britain
, The Rise of Evangelicalism
, and The Scandal of the Evangelical Mind
.
The Currents of Change
In her book, The Great Emergence, Phillis Tickle, with wit and humor, describes that every five hundred years or so the church feels compelled to hold a rummage sale. She goes on to say that we are living in and through one of those periods right now.
Author and pastor Brian McLaren, who was named by Time magazine in January, 2005 as one of the 25 most influential evangelicals, has made a career out of discussing the changes he sees in society and in the church. His latest book, A New Kind of Christianity, sees the need for a “quest, our exodus, driven out of familiar territory and into unmapped terra nova”.
These authors as well as pastors, educators and others are noticing that things are rapidly changing in our world and we are going to need to develop new ways of doing and being the church.
Cultural changes are also taking place at a breakneck pace. This new culture is young, urban, tech-savvy, affluent, and postmodern in nature. Consumerism and commodification are the drugs of choice for this new generation. During a lecture at George Fox Evangelical Seminary in October 2010, Jason Clark spoke about how this commodification has infiltrated the very nature and community of faith. It has, in essence, become a rival religion to Christianity, but from within the church.
This too signals a significant change from the past.
Alongside the philosophical changes that seem to be afoot, some are observing changes at the macro-ecclesiological level. For the past fifteen hundred years the church has experienced the place of priority in society. Ever since Constantine legitimized Christianity, the church has eaten at the table of privilege in government and society. Stuart Murray has announced the end of Christianity’s place at the center of society and move to the margins where it began. But he cautions us against being too certain of what’s ahead. “Anything proposed at this stage must be experimental, tentative and modest, since we cannot yet see more than the outlines of the emerging culture. But post-Christendom is coming and we cannot continue as if Christendom will endure forever.”
Churches at the local level are changing as well. How does the church address divorce and remarriage? Or homosexuality or couples living together outside of marriage? How are we to engage in or abstain from political activity? What is a Christian’s responsibility to the poor? How do we engage the culture and yet stay true to our historical roots? Do women and men enjoy the same access to places of prominence and power within the church? What does a healthy engagement with the homosexual community look like? How can we meet the needs of the Body and also reach the lost in our community? These and more are very real ecclesological questions that churches are facing at the start of the twenty-first century.
The AIDS pandemic, enslaving children for sexual or military use, and other human rights violations are causing the church to face justice issues as never before. Debt, poverty, hunger, and homelessness are growing problems even in the richest of Western nations. War, torture, terrorist activity, and the drug trade are raising the level of fear and uncertainty with regard to international travel, even into border nations such as Mexico. This is not your grandparents’ world. Organizations such as the International Justice Mission, Zoe, the One Campaign, DATA, and Invisible Children are raising awareness and resources to meet the injustices head on. So whether we consider the church or society at large, it is hard to deny that we are in the midst of a time of monumental change.
A Brief History of Evangelicalism
Evangelicalism as a movement began in the sixteenth century, during the period known as the Great Awakening. It did not, however, rise out of this air. Mark Noll writes that “it took shape under the direct influence of three earlier Christian movements: an international Calvinist network in which English Puritanism occupied a central position, the pietist revival from the European continent and a High-Church Anglican tradition of rigorous spirituality and innovative organization.”
These three movements had some commonalities which led to the advent of evangelicalism.
In Europe several tendencies were evidence of the tide of change:
•from Christian faith as correct doctrine toward Christian faith as correct living
•from godly order as the church’s concern toward godly fellowship
•from authoritative interpretation of Bible toward a more democratic appropriation of the Bible
•from obedience toward expression
•from music as performed by specialists toward music as shared expression of people
•from preaching as learned discourses about God toward preaching as impassioned appeals for relationship with Christ
Together these tendencies were known as the ‘religion of the heart’.
This ‘religion of the heart’ was preached and expanded through the ministries of three pillars of the Christian faith: Jonathan Edwards, George Whitefield, and John Wesley. Though these men often differed on specific points of doctrine, they agreed that the Gospel had transformational power in a person’s life. Evangelicalism for these men and those who followed them was an ecumenical movement within Protestantism. When Whitefield was interrogated by Anglicans in Boston about his ecumenical practice, this is how he replied: “I saw regenerate souls among the Baptists, among the Presbyterians, among the Independents, and among the Church [i.e., Anglican] folks—all children of God, and yet all born again in a different way of worship: and who can tell which is the most evangelical?”
Unity was the higher priority for these evangelicals.
While evangelicalism enjoyed much unity and unified purpose, there were strong theological differences between the various groups. The most notable being between those with Calvinist and Arminian leanings. Jonathan Edwards and George Whitefield were both strongly Calvinistic in their preaching. John and Charles Wesley were Arminian in theirs. Calvinism has traditionally emphasized right doctrine. Arminianism counters with an emphasis on “preaching Christ and encouraging holy living.”
The Moravians provided a third option which focused on experience of God’s mercy and forgiveness and the assurance of salvation as being normative to the life of the believer. Wesley could not accept the Moravians lack of importance given toward good deeds and the observation of the sacraments. These differences often led to heated debate, but not to a break in fellowship. Evangelicalism from the start was committed to a unified vision and within that vision there was freedom for differences in theology.
David Bebbington, in his seminal work: Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, identifies the heart of the movement. “There are four qualities that have been the special marks of Evangelical religion: conversionism, the belief that lives need to be changed; activism, the expression of the gospel in effort; biblicism, a particular regard for the Bible; and what may be called crucicentrism, a stress on the sacrifice of Christ on the cross. Together they form a quadrilateral of priorities that is the basis of Evangelicalism.”
These four areas would color the various shades of evangelicalism over the next two hundred and fifty years.
Evangelicalism was almost highjacked by a movement from within that arose during the nineteenth and early twentieth centuries. Out a response to the scientific theories of Enlightenment philosophers like Kant and Locke, a need arose to prove the reliability of the Scriptures. This signaled the beginning of fundamentalism. Two areas were of specific importance to the fundamentalists: the premillennial return of Christ and the absolute accuracy of the Word of God.
“The belief that Christ would come again in person was an innovation in the Evangelical world of the 1820s”.
And while there were various positions as to when Christ would return, many in the fundamentalists camp preferred the premillennial position as it fit nicely with their literal view of the Bible and the observations of world events.
In addition to telling the signs of the times, the Bible was being used as a proof text to either confirm or deny scientific and philosophical ideas. Those ideas which were most disconcerting included the writings of Marx, Darwin, and Nietzche. The fundamentalists responded by espousing the new theories of biblical literalism, infallibility and inerrancy. “Beginning with the axiom that God in his perfect wisdom had inspired the writing of the Bible, they went on to deduce its qualities and then tried to match the results of empirical examination of the text with their a priori assumptions”.
Mark Noll identifies four key parallel events that turned the corner for evangelicalism in the twentieth century: postfundamentalism, mainline protestantism, immigrant communities, and our friends in Great Britain. Each of these played a part in pulling evangelicals out of the anti-intellectualism of the fundamentalists. Three key individuals played a part in this process as well: Abraham Kuyper, the Dutch statesman, evangelist Billy Graham, and and author, C.S. Lewis.
By midway through the twentieth century a renewed sense of evangelical fervor and passion gave impetus to the Modern Missionary Movement as well as the rise of many para-church ministries who took the gospel to new people and places.
While evangelical involvement in politics has ebbed and flowed throughout its history, its most notable advocate was William Jennings Bryan at the end of the nineteenth century and beginning of the twentieth century. Bryan set the groundwork for twentieth century political involvement by appealing to a faith that was “activistic, intuitive, populistic, and biblicistic.”
This same pattern would be used in the 1970s and 80s to respond to Roe v. Wade and in the establishment of the Christian Right.
Our Contemporary Context
Over the past two decades there have been numerous changes and movements within evangelicalism that have led to several new blueprint ecclesiologies. The rise of the mega-churches like Saddleback and Willow Creek has certainly been significant. Out of mega-churches arose life-stage such as New Song in Pomona, California, and other Gen-X churches. There have been great advances in the Pentecostal and Charismatic movements. In the past few years we’ve seen the origins of the emerging/emergent church, the house church, the organic church, the micro church, the liquid church, the missional church and the deep church. During his lecture at George Fox Seminary in Portland, Jason Clark even added the Ikea Church and the Post Church to the mix.
Perhaps the largest and most significant contribution in recent years has been made by theologians and practitioners in the Emerging Church Movement or the ECM. Growing out of the Pentecostal/Charismatic Movement and sharing much of the same anti-institutional foci, the emerging church has impacted evangelicalism through blogs, books, seminars, debates and theological interaction.
Emerging churches are defined by Eddie Gibbs and Ryan Bolger as “missional communities arising from within postmodern culture and consisting of followers of Jesus who are seeking to be faithful to their place and time.”
Luke Bretherton borrows Gibbs and Bolger’s nine practices or concerns that they use to differentiate and distinguish emerging churches from other traditions.
They include the following:
- identification with Jesus and emphasis on the kingdom of God
- engagement with ‘secular’ culture to be reflected in and transformed through worship
- emphasis of community/relationship over institution and structure
- welcoming the stranger by humble openness to those who are different
- holistic service to the wider society, distinct from consumer service or evangelistic technique
- participation in worship as producers rather than as passive consumers
- emphasis on art and creativity as central to Christian witness
- encouraging all-member ministry and team leadership
- emphasis on spiritual disciplines and liturgy both personally and corporately
In addition to Gibbs and Bolger’s perspective “the emerging church phenomenon fits the description of a transnational, glocalized, sub-cultural religious community” or one that transcends national, political, and cultural ideologies.
The term ‘glocal’ was coined by Roland Robertson to describe the “process whereby globalization strengthens an emphasis on the local” and “how the local has global value.”
The identity of emerging churches maintains both a local and global focus and the synergy between the two enhances the impact of each of them.
Jason Clark, in his chapter on the Critique of Emerging Ecclesiologies, points out that much of what the EMC was hoping to accomplish has fallen well short of the goal. “No amount of holistic, experiential, participatory and culturally relevant interactions would lead people to consider that a suitable response was the handing over of their basis of reality to one that is found in Jesus, with other people.”
So if the EMC is not the answer, do we look to another blueprint ecclesiology, perhaps the organic or missional church? Or perhaps we return to the traditional churches that we abandoned in the 1980s and 1990s?
Jim Belcher suggests a third way: Deep Church. “Deep church is a term taken from (C.S.) Lewis’s 1952 letter to the Church Times in which he defended supernatural revelation against the modernist movement.”
Belcher sees Deep Church as an alternative to traditional and emerging ecclesiologies. One of Lewis’ main purposes in this idea of Deep Church or mere Christianity, was to unite the larger body of Christ against the prevailing cultural powers. Andrew Walker writes, “I affirm Lewis’ crucial ecumenical insight: that the divisions between Catholics and Protestants, as well as the plethora of differences among Protestant confessions, must be seen in a different light when measured against the impact of liberalism or modernism upon the church.”
Deep Church is both ancient and future in philosophy and practice. The creeds, councils, tradition, and Christian calendar are all given a significant place in Deep Church. In a sense, all that was stripped from modern, pragmatic churches in the 70s and 80s has been brought back to enhance and give gravitas to the ecclesiological experience. Young communities of Christ-followers are purchasing old abandoned church buildings and infusing new life to these places of worship. In Deep Church, there is a marriage of the old and the new. Walker speaks to the value of the liturgy when he writes, “Scripture, creed and prayer have their origin in the common tradition. Liturgy is a bulwark against the ‘different gospels’ that are declaimed from our pulpits by purveyors of distorted doctrine.”
While I’m certain that our local church community has no conscious idea about Deep Church, we are integrating many of the elements of the traditional church into our modern setting. There are times when the pastors will don the robes and full regalia to install new ministers or deacons. We have implemented a traditional benediction into our weekly liturgy as well as increased our reading of the Scriptures. Another aspect of our connection with church history is the artwork that adorns our building. Paintings of biblical scenes and church history cover every wall in our house of worship. The story of God is alive in the art and architecture of our building.
Not only has the landscape of church ecclesiologies changed in recent years, but the ministries which churches tackle as well. The United Nations developed what they call the Millennium Development Goals (MGDs), which identify the world’s top problems. The goal is that each of these will be addressed in significant ways by the year 2015. The goals are as follows:
- Eradicate extreme poverty and hunger.
- Achieve universal primary education.
- Promote gender equality and empower women.
- Reduce child mortality.
- Improve maternal health.
- Combat HIV/AIDS, malaria, and other diseases.
- Ensure environmental sustainability.
- Develop a global partnership for development
Whereas in years past, evangelicals may have been content to let the politicians address such issues; today that is no longer the case. Evangelical pastor and author Rick Warren along with Curtis Sargent has developed a plan of action which is specific to these eight problems. It is called the P.E.A.C.E. Initiative.
P-Planting churches that would proclaim the Christian gospel and address spiritual emptiness.
E-Equipping servant leaders to supplant the selfish, ineffective and corrupt leadership systems.
A-Assisting the poor through various forms of humanitarian aid to address poverty.
C-Caring for the sick to address infectious diseases and the AIDS pandemic.
E-Educating the next generation to produce better living conditions for generations to come.
The political landscape is also changing, especially among evangelicals in the United States. While the majority of evangelicals in the past couple of decades would align themselves with Republicans, there is a growing presence among Independents, Libertarians, and Democrats. Prior to the 2008 presidential election, Pastor Rick Warren interviewed presidential candidates Barak Obama and John McCain at his church in Orange County, California, and it was broadcast on CNN around the world. Authors Jim Wallis, Shane Claiborne, and a newer, younger, socially-engaged breed of evangelical is coming to prominence in the wake of the failing politics of the religious right. Newsweek Magazine published an article that articulated this change in evangelical political affiliation. The article maintains that “many young evangelicals are fatigued by the culture war (and have greater worries about $4 gas). They say they don't want to be Republican just because that's what's expected. Only 40 percent of evangelicals 18 to 29 identify as Republican, down from 55 percent in 2001, according to the Pew Research Center. This slide correlates to the recent broadening of the evangelical agenda to encompass social-justice and global-poverty issues, as well as to Bush's low popularity ratings.”
So if Phyllis Tickle is indeed right and we are in the midst of yet another rummage sale, then where we do go from here? That will be the focus of the final section of this paper.
Where Do We Go From Here?
Is the evangelical movement still a helpful and relevant participant in the Christian story? Is it time to scrap it and start over, again? What are the most important issues for the Christian faith to address over the next decade?
As stated earlier in this paper, I believe this will be an experimental age that will no doubt make many mistakes in the attempt at moving forward. Martin Luther and the reformers did not get every step right and thus, corrective actions were taken. The same will be true for those of us who bravely seek the terra nova. The remainder of this paper will address two areas: theological and ecclesiological considerations. N.T. Wright and Brian McLaren will guide the way.
Theological Considerations
Just as traditional walls are coming down between liberals and conservatives in the social sphere, similar movement is being made in theology. N.T. Wright is perhaps the leading voice in this era of New Perspectives. In two separate works, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church and Justification: God’s Plan & Paul’s Vision, Wright provides the framework for new theological ground. The former addresses faulty assumptions that the modern church holds regarding resurrection and the eternal state. The latter corrects ideas about the atonement which have gone off course and suggests a way back to the theology of the Apostle Paul. While there is by no means widespread agreement on the matters that Wright teaches, his clout as an historian and theologian are well-known in both the US and England.
A thorough exploration of either one of these two doctrines is beyond the scope of this paper, but we can look briefly at one of his key perspectives that deserves our attention. Wright reframes the very questions of our existence as follows:
The New Testament, true to its Old Testament roots, regularly insists that the major, central, framing question is that of God’s purpose of rescue and re-creation for the whole world, understood within that context—not simply in the sense that we are only part of a much larger picture but also in the sense that part of the whole point of being saved in the present is so that we can play a vital role . . . within that larger picture and purpose. And that in turn makes us realize that the question of our own destiny, in terms of the alternatives of joy or woe, is probably the wrong way of looking at the whole question.
Wright goes on to assert, “The choice before humans would then be framed differently: are you going to worship the creator God and discover thereby what it means to become fully and gloriously human, reflecting his powerful, healing, transformative love into the world? Or are you going to worship the world as it is, boosting your corruptible humanness by gaining power or pleasure from forces within the world but merely contributing thereby to your own dehumanization and the further corruption of the world itself?”
Wright’s vision is one of promise. It is a hopeful theology and one that I would gladly join. The new theological era that is dawning will combine a return to the ancient tradition of the faith combined with a fresh look at several keys points of theology.
Ecclesiological Considerations
Just as N.T. Wright is a leading voice in progressive theological perspectives, Brian McLaren continues to blaze new trails in the ecclesiological realm. In his latest book, A New Kind of Christianity, McLaren asks ten questions that the church needs to address. Each question is approached delicately but bravely. While no definitive answers are given, the questions at least provide a context for helpful discussion and deliberation.
McLaren’s questions are as follows:
1. The Narrative Question which addresses the story of God and his people in Scripture.
2. The Authority Question which approaches our understanding of the nature of the Bible.
3. The God Question which asks the question about the nature of God: violent or benevolent.
4. The Jesus Question which causes us to re-evaluate who Jesus is and why he is important.
5. The Gospel Question which explores the nature of the Gospel and the Kingdom of God.
6. The Church Question which investigates what to do about the church.
7. The Sex Question which seeks a sane view of human sexuality.
8. The Future Question which looks forward to a better way of viewing the future.
9. The Pluralism Question which asks how Jesus’ followers ought to relate to people of other religions.
Exploration of these questions and others will lead the church to experiment with many new and not-so-new ecclesiologies. No doubt some will have longer staying power than others. There seems to be a need all at once for some churches to become more formalized while for others a less formal approach is preferred. I am excited that the many of the newer forms of Christianity seem to be focusing on the Kingdom of God and the Missio Dei. This will, in my opinion, lead to an increase in faithful disciples who will live in the way of Jesus and impact their neighbors in building the kingdom on earth as it is in heaven. Of all the ecclesiologies that we have explored, it seems that the most balanced as well as most progressive is the Deep Church first espoused by C.S. Lewis. The marriage of an ecclesiology rooted in the ancient creeds and traditions but retooled for various contemporary contexts is an exciting proposition to me. Let’s reconvene in 2020 to see how far we’ve come.
Conclusion:
Evangelicalism still has much to offer to the world and to the church. While many changes are already underway, more are necessary and are still to come. Leading voices of evangelicalism are challenging the status quo. Simultaneously, they are forging new theologies and new forms of church which are engaging in the missio dei. These fresh perspectives are infusing new life and heart into the ‘religion of heart’. The faith of Edwards, Wesley, and Whitefield is being re-imagined through the ministries of McLaren, Warren, and Wright. A new era of evangelicalism is dawning. Evangelicalism will continue to embrace varying commitments of Bebbington’s four marks: conversionism, activism, biblicism, and crucicentrism. It will be up to us and future generations to continually retool our faith in ways that both reach back to our ancient and grounded historic faith as well as into the future with new insights and imaginations. I will close with some parting words from Brian McLaren that express my sentiments for this paper, this class, and this time in history.
It’s true that what is trying to be born today echoes the Great Reformation in many ways. “Out of love for the truth and desire to bring it to light,” intrepid people of faith today continue to dialogue about our contemporary issues and struggles. We may not nail theses to the door, but we post hypotheses on a Web site or publish questions and reflections in a book. We may not gather in secret around a table in a German castle, but we raise questions in conversations between sips of Kenyan coffee, Belgian or Mexican beer, or Australian, Chilean, or South African wine. We may not argue about which propositions should serve as major and minor premises in formal debate, but we lovingly proposition people to consider secret liaisons with truths and dreams that the “authorities” have outlawed.
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Bebbington, D.W. Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. New York: Routledge, 2002.
Belcher, Jim. Deep Church: A Third Way Beyond Emerging and Traditional. Downers Grove: InterVarsity Press, 2009.
Clark, Jason. Consumerism and the Emerging Church: unpublished.
Clark, Jason. “Consumerism and the Church” lecture at George Fox Evangelical Seminary, October, 2010.
Clark, Jason. “Critique of Modern Ecclesiologies” lecture at George Fox Evangelical Seminary, October, 2010.
Clark, Jason. The Renewal of Liturgy in the Emerging Church: unpublished chapter.
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