The Wind and the Waves
Hockey was big in my family, as was soccer (of course, I mean British Football). Tuesday and Thursday mornings every week my brother and I were up before school for hockey practise. In the evenings after school, when we weren’t at soccer practise, we were playing ball hockey and shooting pucks in our driveway. When the weekend arrived, it was game time. Saturday mornings we had soccer games and hockey would take up the rest of the weekend with games on both Saturday evening and Sunday afternoon. Most weekends we would be travelling to play teams in nearby towns. As good liberal evangelicals our attention was otherwise on the weekend and, true to form, the Sabbath was usually desecrated.
Liberal Evangelicalism (at its purest): thank you John Wesley, thank you John Locke. And, what of the difference in our adherence whether the inspiration be of true gospel or social?
Church context intrigued me as a kid. The message was riveting. The loving buzz between congregants before and following the service, entrancing. Honestly, for the most part I was stunned by church and struggled to take anything of it seriously. Everything about Jesus was real to me, I loved the ideas and stories; the Sunday Church thing (almost entirely) escaped my understanding.
David William Bebbington, author of Evangelicalism in Modern Britain, portrays the movement of Evangelicalism within the Christian Church, from the Reformation and Protestantism to the late twentieth century, as one to be given specific attention to in Religious History. The one hundred years prior to the First World War, Bebbington declares, may be considered the ‘evangelical century’ as inspired originally but such profound leaders as George Whitefield and the Wesley Brothers. In the span of just 50 years from the end of the 18thcentury to the beginning of the 19thcentury, numbers of adherents to the Methodist denomination (a powerhouse denomination and driving force of Evangelicalism) expanded from only 20,000 to more than 200,000.
Bebbington, a leader within the Baptist Union of Scotland, is known for his quadrilateral definition of Evangelicalism [1], “Conversionism, activism, biblicism and crucicentrism have been transmitted down the generations.” He continues, “They have formed a permanent deposit of faith. Each of the characteristics, however, has found expression in many different ways, and one of them, activism, was a novelty that set Evangelicals apart from earlier Protestantism.” [2]. Bebbington seeks to enlighten Evangelicals not only by unravelling their history but also, by revealing the justified place of Evangelicals within the Christian Church.
There was an attitude in Jesus, who I believed was not only our Saviour but, our example for living well and accurately according to Love, that shined an active and impactful involvement in his social environment. I learned about kind of Christian expression happening in pockets, behind the scenes within the Church community. Had I not found this out, I would have left church thinking it was nothing more than a bunch of nice people who believe something (as many people do) and whose conversation was similar to nice people anywhere (like at a hockey rink or soccer field) who congregate and discuss the nature of an event and their various opinions on it. D.W. Bebbington determines, by his analysis of Evangelicalism, that activism is the defining characteristic that sets apart Evangelicals from Protestants.
Bebbington notes that John Wesley, trailblazer of Evangelicalism, gave 40,000 messages [2] and encouraged a faith of prolific voice, drama and action. William Wilberforce from the frontlines of global humanitarianism, was tied into the movement as was the missionary to China, Hudson Taylor [2]. Doctrines of Evangelicalism were (and, are) important to its leadership and adherents, time has shown it to be quite varied and always changing.
“Evangelical religion in Britain has changed immensely during the two and a half centuries of its existence. Its outward expressions, such as its social composition and political attitudes, have frequently been transformed. Its inward principles, embracing teaching about Christian theology and behaviour, have altered hardly less. Nothing could be further from the truth than the common image of Evangelicalism being ever the same.” [2]
The expression of activism is ever-changing and creative. As with doctrine, expression and activism vary both between denomination and the individual believer. What is true in any way, if not what follows the character and nature of Jesus Christ? Hence, the not-so-old Christian Evangelical adage (not…a cliché and more than a mere platitude, in my opinion), ‘What Would Jesus Do’? Considering the activism of John Wesley and John Locke, ever-growing and adapting along with them and their relative understanding of following Jesus Christ. Or, was there more to it? Bebbington notes of Wesley:
“All the preachers were his ‘helpers’; membership lists were revised by his decision, against which there was no appeal. Some suggested that ‘the love of power seems to have been the main spring of all his actions’.” [2].
There is power attached to a rallying together that calls for people to submit in accordance to the direction of a particular organization or focus of effort. The loudest one, the most active one, the most eloquent and persuasive, the most dashing, perhaps in some cases even, the smartest one becomes the leader. That’s all fine, all these kinds of human beings may desire to be the leader and may engender great appeal and followership. The question remains, who is the one called to be the leader? Better yet, who is the one meant to be the leader? John Wesley rocked the boat, as did others. Great material. Quotes, as the one last referenced, are full of a World of Historythat can only be imagined. Activism, as with anything full of emotion, is like a wave. Some ride it beautifully, some miss it sorrowfully and some are absolutely crushed by it.
I wonder sometimes at how we classify fruit. Are we looking for stats? How do we put a statistic on the condition of someone’s heart? What is the stat, on the 200,000 professing Christian Evangelicals in the mid 19thcentury, who had found and remained steadfast trusting God on the narrow road? What does that even look like?
For some, numbers determine a fruitful ministry. David, though it is written ‘his heart was after God’s own heart’, was not considered by his father (in comparison to the rest of his son’s?) as a candidate to be king. How did his dad miss that? And, how can we work out who believes with their heart? Still, we put numbers to the voices professing and the ones singing in their seats, standing with raised arms, speaking with unknown tongues and mingling, coffees in hand surrounding Sunday entertainments. Are these numbers considered as vital for business? For example, it’s time to jump to action with a new program when those numbers begin to dwindle. What is our inspiration for activism? Perhaps, what will speak to the world around us, something beyond each one a number.
Throughout the week, people of our Mustard Seed community have the opportunity to RSVP for our Friday evening meal known as Street Café. Yes, people are numbers and, top-of-the-list at that. People RSVP and plan to be there because this evening together has to do with more than numbers. There’s an exploration of the heart and life together in community at Street Café that is surprising, revelatory. When this evening ceases to be a progressive movement together toward the heart of God, then it’s time to re-evaluate, pray and to consider what does the love of God with us look like now?
Bebbington’s book seems to be attractive for those looking for a detailed and a relatively accurate historical pathway through the history of Evangelicalism’s first two hundred years. His analysis of Evangelicalism has been simplified to something thoroughly graspable and his demonstration of the global and historical impact of Evangelicalism continues to be irrefutable [2]. However, Evangelicalism is presently under some scrutiny as the (incredible to some) President of the United States, Donald Trump, openly professes such religious identity. This book may be a useful tool for evangelicals to recollect from the roots of their faith in a turbulent time.
Bebbington proclaims that just as Evangelicalism has changed things over the course of recent history, the ‘Evangelical religion (itself) in Britain has changed immensely during the two and a half centuries of its existence.’ [2]. How has the Evangelical movement in Britain affected change to the global Evangelical movement? Closely, I have had the opportunity to attend two post-secondary institutions whose impact is far-reaching both locally and globally and whose names honour key figures of the Evangelical movement: William Carey and George Fox.
There was flared emotion at the rink at times with parents ever hopeful for their kids to have the best, most productive experience possible out there on the ice. For those out there playing, the best part wasalways the fun of it. I remember meeting NHL goaltender, Cam Ward many years ago. Written on the tape, on the back of his goalie stick were the words ‘Have Fun’. He said that he plays best when he is having fun. There’s a lightness to it. When there’s a lightness to it, focus is enhanced while pressure is relieved, the coach releases control and the players are liberated to fly, to express freely. This attitude is infectious and can light up an arena. Unfortunately, the opposite is true as an oppressive influence can suffocate the soul. The question beckons, what is next for our history as not only Christian Evangelicalism (with all of its names) but also, our global community needs to be encouraged, refreshed? (How can we lighten things up a little?)
LIGHT
[1] D.W. Bebbington. In Wikipedia. Retrieved January 18, 2019, from https://en.wikipedia.org/wiki/David_W._Bebbington
[2] Bebbington, David W.. Evangelicalism in Modern Britain : A History from the 1730s to The 1980s, Routledge, 1989. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/georgefox/detail.action?docID=179445.
About the Author
Chris Pollock
Dad of Molly Polly Pastor at the Mustard Seed Street Church Trail Runner3 responses to “The Wind and the Waves”
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Chris,
I always appreciate your posts. Thanks for getting this one in for our consideration. You ask some really great questions here. In your experience at The Mustard Seed, have you seen a program/ministry reach a point where its purpose is complete? When the people simply become numbers? When transformation isn’t as pronounced as before? What has the leadership’s response been? How do you navigate ministry in a way that allows light and fun to be evident?
Activism stuck out to me as well this week. If I remember correctly it means the belief that the gospel needs to be expressed through effort. While that “effort” had a more robust expression in the first generation of Evangelicals, I lament that the expression divided between effort of evangelism and social concern. How do you attempt to keep those wedded at the Mustard Seed?
I remember as a young pastor a conversation I had with a colleague who was nearing retirement. He was telling me about his current ministry setting and said, “we’re having fun!” Most of what I had experienced as an up-and-coming just learning the ropes had not been all that fun, so his comment struck me. I wondered what fun actually looked like in local church ministry. Thankfully, I’ve had moments and seasons of fun- along with plenty of not-so-much! I think what you say is important. Yes, our work in the church is serious business, and metrics can help us gauge our effectiveness in some areas, but at the end of the day, we’re in the people business. Life is hard enough without the Church of Jesus Christ- which we claim to be a messenger of hope in the world- sucking all the joy out of it! Thanks for the reminder!