A Heritage of Activism
Bebbington’s Evangelicalism in Modern Britain[1]was more engaging than I hoped. It continues to dawn on me that I understand my world better when I understand my heritage better. This study of evangelical faith heritage aids my assimilation of Grenz’s integrative trialogue for theological formation through scripture, church heritage and cultural context[2].
Bebbington makes the case that Evangelicalism has experienced many shifts, schisms, reunions and a decent amount of diversity within it – as opposed to the view that it has been concrete, unchanged or unaffected by culture. I have some evidence of that. I do not live in the American ‘Bible Belt’ but in my 4.1 mile drive to and from my church, I pass the following churches: Southern Baptist; Episcopal, Lutheran; Assemblies of God; PCA; Methodist; Catholic; and three non-denominational, including my own.
While I am curious about our differences, I draw strength from the list of four core beliefs that have held Evangelicalism together through the centuries: conversionism; biblicalism; activism; and cruci-centrism[3].
My personal research interest was piqued when reading about the heritage of activism within Evangelicalism. One definition offered is the ‘expression of the gospel in effort’[4]. I understand my own church heritage better because of it; I emerged from my evangelical, charismatic background with a worldview that elevated activism above most other things. Or at least that is how I perceived it. Either way, the idea that there is a lost and dying world and it is the Church’s responsibility to do something about it was deeply impressed upon me.
My time spent with the poor and unreached in the Philippines in formative years also deepened my commitment to activism. To be exposed as a middle schooler to the Majority World left a deep mark on me. I had (have) so much and I should give what I have away – both the Gospel and physical resources. I’m grateful for this early exposure and the continued reminder at all of our ‘home churches’ throughout the years that there are broken and hurting people in need of Jesus. We often say in our weekend services that ‘what happens in here (the sanctuary) should effect what happens out there (the world)’. And it should, shouldn’t it?
The inspiring accounts of missionaries, preachers and workers during the last couple centuries and beyond leave a mark on me as well. For some, evangelism was the primary task of the Church – even more than worship. [5] Wesley and his preachers had church service schedules that would put to shame even our Easter service weekends at a megachurch. So much so that there was a ‘worn-out ministers fund’[6]. It was during this period that learning became an ‘dispensable luxury’ and any training was solely around preaching[7].
There was a great deal of work to do and there still is.
I am grateful for the emphasis on activism in my heritage. I want to keep it and deepen it in my life and in those I influence.
And I am working to articulate the part of me that this emphasis dwarfed. Perhaps seeing ourselves as tools primarily can potentially shrink the other aspects of who we are in Christ? I desire evangelism and activism to flow from my core identity as the beloved of God – not from guilt. The Gospel is such good news and does such transformative work in one’s heart that it should move one to work with God for His mission on earth. In all my urgency may I also have patience to trust this work in me for His ends.
I am better because the tenet of activism has been sustained all these years and passed down to me. I too, like many before me, want to change the world for the glory of God. And I would like to do it in a way as to not need to draw from Wesley’s ‘worn out ministers fund’. I believe that both realities are possible through our deepening intimacy with Christ.
[1]Bebbington, D. W., Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, rev.ed. (New York, NY: Routledge, 1989).
[2]Grenz, Stanley J., and Roger E. Olson. Who Needs Theology? An Invitation to the Study of God.Downers Grove, Ill.: InterVarsity Press, 1996, 111-2.
[3]Bebbington, D. W., Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, rev. ed. (New York, NY: Routledge, 1989), 15-6.
[4]Ibid., 18.
[5]Ibid., 16.
[6]Ibid., 31.
About the Author
Andrea Lathrop
I am a grateful believer in Jesus Christ, a wife, mom and student. I live in West Palm Beach, Florida and I have been an executive pastor for the last 8+ years. I drink more coffee than I probably should every day.10 responses to “A Heritage of Activism”
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Thanks for the great post and sharing of your thoughts. I was listening to a podcast yesterday and the Pastor (Rabbi actually) was talking about Paul and how at Ephesus he stood out in front of the pagan worship temple and preached the Gospel. I was stirred by this imagery and how does this look today. Many of us hate (at least I do) when we run into the street preachers and their condemning message but this is exactly how I pictured Paul. While I don’t know his delivery style, we know the reaction of the people was to kick him out (Acts 19:23-41).
While times have changed, I guess my question is in our activism today how do we preach a message that causes this same tension in others but invites them into a loving family. It could be just the circles I run in but it seems that the message of the good news has no “wrestling” component for the listener which in turn is producing converts but not disciples of Christ. To me, this is what could be causing us “leaders” to burn out in the modern church. While Wesley and the like did more physical work, we seem to have taken on the responsibilities of spiritual work for the other instead of the other doing that work as we come alongside.
Mario! Hope you are well. Your points are great and I am grateful for you. I think I understand you that there is a correlation to how easy we make the Gospel message and the lack of commitment by converts. Paul must have so offended and irritated many that day – not his intention but a natural consequence of preaching something so different and all encompassing of one’s life. To choose Jesus that day surely meant more – costed more – than we can understand today, at least in our context in the US. And you are right, there very well may be a connection with ‘burn out’ because of it.
Great thoughts Andrea. It is certainly true people wore themselves out in Wesley’s time through preaching and a strong commitment to social justice. However that needs to be tempered with the understanding there was no email, travel was generally slow, family commitments were very different, and society was Victorian, somewhat mono cultural around and lived under a constitutional monarchy that was and remains the head of the Anglican Church. Evangelicals were political activist – the idea of the separation of church and state came later. The church of God was firmly in society, and just as Jesus got off side with political powers, English evangelicals saw their role as speaking truth to power while preaching gospel. Not that they sided wth party politics, but rather they distinguished themselves as citizens of Gods Kingdom, or better, a Kingdom polity within a polity. Yoder’s ‘Politics of Jesus’ is worth a read, in fact all Christian activists should read it and have their hearts warmed. When you think about your activism being political, how does that make you feel, and what hurdles does it raise for you as a pastor?
Digby – these are such helpful points as usual. Thank you. One question I have for you, as an Anglican, is about your wrestling with these kinds of things? Someone recently commented to me that all night prayer meetings begging God to use us were almost exclusively pentecostal meetings…this same kind of thing not found in other denominations. I should make a running agenda for our time in Oxford. 🙂
When I see Wesley’s numbers – something like 40K sermons and over 400 publications – Victorian or not, the energy expended was just incredible.
Finally, you continue to gently press on me about politics and power. I think you are wise to do so and God is in it. Initially, I do not like the idea of my activism having any politics in it and yet the idea of it being apolitical doesn’t seem realistic either. I will read Yoder – maybe add it to my SLP – and continue to wrestle. Thanks again Pastor.
Good morning. I’m in a tent having just survived an all night storm! All night prayer meeting were hardly Pentecostal but a major major feature of Methodism during the early revivals – certainly with John Wesley. In fact they have their roots in monasticism – the only difference being the style. Though, for Pentecostals, perhaps there is a theology that requires yelling rather than chanting, to get Gods attention 🙂
Thanks for your post, Andrea. I was reminded of one of the chief convictions I gained through my master’s program after studying church history at a deeper level. The Great Commission without being rooted in a people living the Great Commandment can go terribly wrong. Activism can quickly become tainted otherwise and do great harm. On the other hand, when activism is what Paul describes as faith expressed in love it has a much different motive and action. Because it is an expression of faith rooted in love it also won’t wear out the person as it is overflow not guilty works. Have you seen the two different types of activism I am describing?
Great post Andrea. I too am grateful for the gifts of activism. I do my best to put people in the position to best experience God . . . whether that is in worship, in creation, or via missional work through activism. There are members of the church I serve that best experience God through their faith based activism. It is a joy to witness their work.
Andrea, coming out of a fairly shallow Christian tradition and diving into the history of Christianity was certainly a catalyst for growth for me as well. There is a saying that “those who don’t know their history are doomed to repeat it”, which I think is true. But I think equally true is that those who do not know their history are also unable to be truly grateful for where they are and what has allowed them to be where they are. Thanks for your post, encouraging me to spend some time remembering and being grateful for the traditions that got us all here.
Great thoughts, Andrea. Your research topic is a fascinating one. I, too, am grateful for the heritage I have. I understand that Wesley’s “worn-out-ministers” fund was the result of a passion for God and his people. However, in the tradition I was raised in, I have not seen the same energy given to the spiritual formation of the believer as I have the initial conversion. This is true among the clergy as well as laity. Without the willingness to give time to the “deep work,” pastoral burnout is enormous. I often wonder if this comes from the social pressure among pastors for numerical growth, which in unhealthy situations causes conversion to be driven by competition rather than transformation. What are your thoughts?
Andrea,
Thanks for your thoughts and your reflections. If I understand your concepts correctly, you desire activism and spiritual formation to work hand-in-hand in your own life and those you lead. How have you found this to work best together for yourself? In leading others? Thanks again for your post.