Cheers to British Evangelism
David Bebbington’s Evangelicalism in Modern Britain analyzes history, environment, and culture to show how Britain and English-speaking churches were changed by the evangelical movement. The lasting evangelical themes of this book are Bebbington’s tetralogy of the Bible, cross, conversion, and activism. I see connections between Bebbington’s “lived religion” and the Armor of God (AOG) lived theology. I hope to use this book to create historical depth in my research while also narrowing my focus to specific evangelical characteristics. My goal is to demystify spiritual warfare, contextualize the AOG into evangelical circles, and open the eyes of Christian leaders so they can train and equip the body of Christ to recognize and defend against the schemes of the devil. Therefore, this post will focus on how the evangelical movement advances the efficacy of the AOG through Biblicism and activism.
First, Biblicism is the devotion and belief that the Bible provides all the “spiritual truth” needed to live the Christian life.[1] Bebbington’s work is successful because he takes the high theological road, assumes the Holy Spirit is actively working in his research, and focuses on the positive strengths observed in the evangelical movement instead of dwelling on the minor differences between Christian denominations. For example, Clouse commends the way Bebbington incorporates the “broad patterns of change” in the Church of England and other English speaking churches in the emergence of the evangelical viewpoint through four characteristics of “conversion, activism, Biblicism, and crucicentrism.”[2] Clouse says these characteristics provided “continuity” within the evangelical movement.[3] Clouse says Bebbington’s work is clear, readable, and offers an objective portrayal of Evangelicalism as a “diverse and enigmatic” faith position.[4]
As a previous public safety officer, I used deduction as a primary investigative technique when determining truth. Since the 1820s Bebbington says that the evangelical movement used deduction to arrive at the fundamental belief that the Word of God is true, inspired, and inerrant.[5] His logic goes like this; if one believes the Bible is the word of God, if one believes God cannot make a mistake, then one can conclude that the Bible is without error.[6] The AOG ministry accepts this deduction and takes the theological position that Ephesians 6:10-18 is the inspired by God, written by the Apostle Paul, and provides the tools a believer in Christ needs to defend against and achieve victory over the evil schemes of the devil during spiritual warfare.
Second, activism is the evangelical characteristic, passion, and drive to spread the Gospel. Which comes first in evangelical priority; good works, or belief in the Bible? According to Bebbington it was common for evangelicals to put activism first before Biblicism.[7] “Toll, toll, toll…fruit, fruit, fruit” was the busy, hectic, urgent, passionate drive of the 19th Century evangelicals.[8] I certainly support the “here I am send me” approach to ministry, but also believe there needs to be a balance, and the AOG ministry always starts with Christ as the “belt of truth” and foundational basis for Great Commission style activism.[9]
Two reviewers on Bebbington describe a few of his strengths and weaknesses. For example, Winter expresses a weak area because the book does little to provide a “political analysis” on the 20th Century, evangelicalism’s impact on church government, or how it influenced pressure politics in the Church of England.[10] In contrast, Sachs credits “contextual forces” as the driving influence behind shaping Evangelicalism social structure.[11] The evangelical movement is so individual that it must include the “personal dimension” to appreciate its social influence.[12] Winter also has positives for Bebbington and credits him for showing that evangelicalism is “resilient and adaptive” within the Church of England. The powerful influences of the churches environment and culture, says Bebbington, is a notable British contribution to the rise of evangelicalism.[13]
Where is the evangelical movement today? I found a recent article on Bebbington, 25 years after publishing Evangelicalism in Modern Britain, who attended an evangelical quadrilateral conference. Present were 17 of the leading scholars on the evangelical movement, both supporters and critics, to discuss his book, challenge his assumptions, and generally update the status of the evangelicalism. Bebbington and his peers concluded that his work and characterization of the evangelical movement was valid, passed the test of time, and is still evolving. He said, “None of them challenged the fourfold description of the movement in terms of emphases on the Bible, the cross, conversion, and activism.”[14]
This post briefly focused on Biblicism and activism to show how they advance the AOG ministry. For example, I found many connections with Bebbington’s research and plan to keep it handy as a resource book and guide that helps integrate the AOG ministry with evangelicalism. I especially identified with Bebbington’s observation that evangelicalism is “much closer to the school of thought identified with “lived religion” than might be supposed.”[15] Lived religion, as opposed to Modernism, holds that religion is formed by “ordinary people in the course of their everyday existence.”[16] Clifford Geertz is the leading influence on lived religion, and Bebbington authored Victorian Religious Revivals in an effort to examine lived religion within the global context of the evangelical awakenings of English-speaking communities.[17]
In conclusion, this book is about four evangelical priorities that change behavior in Christians. Activism is about deeds, conversion is a life altering event, the Bible is to be read, and the cross reconciles and motivates the Christian lifestyle.[18] Like Bebbington, I am thankful for the evangelical movement and credit our British neighbors for carrying the Good News to the West.
Stand firm,
M. Webb
[1] David W. Bebbington. Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. (New ed. n.p.: Routledge, 1989) 12.
[2] Robert G. Clouse. “Evangelicalism in Modern Britain: A History from the 1730s to the 1980s (Book).” American Historical Review 96, no. 1 (February 1991): 165. Academic Search Premier, EBSCOhost (accessed January 7, 2018).
[3] Ibid.
[4] Ibid., 166.
[5] Bebbington, Evangelicalism, 273.
[6] Ibid., 273.
[7] Ibid., 275.
[8] Ibid., 12.
[9] Isa. 6:8, Eph. 6:14.
[10] Michael Winter. “Book Reviews — Evangelicalism in Modern Britain: A History from the 1730s to the 1980s by D. W. Bebbington.” The Political Quarterly 60, no. 3 (1989): 389.
[11] William Sachs. “Book Reviews — Evangelicals in the Church of England, 1734-1984 by Kenneth Hylson-Smith / Evangelicalism in Modern Britain: A History from the 1730s to the 1980s by D. W. Bebbington.” The Journal of Religion 72, no. 1 (1992): 115.
[12] Ibid., 116.
[13] Ibid., 390.
[14] David W. Bebbington. “The Evangelical Quadrilateral: A Response.” Fides Et Historia 47, no. 1 (2015): 87.
[15] Ibid., 90.
[16] Ibid., 91.
[17] David W. Bebbington. Victorian Religious Revivals Culture and Piety in Local and Global Contexts (Oxford:
Oxford University Press, 2012)
[18] Bebbington, Evangelical Quadrilateral, 90.
About the Author
Mike
6 responses to “Cheers to British Evangelism”
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Hi Mike. Hope you are feeling better.
Could I start with this quote? “His (Bebbington’s) logic goes like this; if one believes the Bible is the word of God, if one believes God cannot make a mistake, then one can conclude that the Bible is without error.”
That is where I stand. The Bible, in it’s original form, is without error. Translations may fall short, but not the original inspired word of God.
But, that makes me a fundamentalist, or a Bible Thumper, as some people would say. This whole study has shown me not only am I an Evangelical, but I am a Fundamentalist, as dictionary.com describes as, “a religious movement characterized by a strict belief in the literal interpretation of religious texts”.
I believe there is a hell, that Satan exists, that there is a burning lake of sulphur, etc. Precisely what Scripture describes.
Are you?
Yep! I am too.
Stand firm.
M. Webb
Hi Mike! I really appreciate your thorough writing! Great use of reviews – both pro and con – to discuss Bebbington’s relevance today. One thing you didn’t mention was the impact of culture on Evangelicalism. Any thoughts on if/how you see the impact?
Great post Mike! This statement in your post stuck out to me the most: “I especially identified with Bebbington’s observation that evangelicalism is “much closer to the school of thought identified with “lived religion” than might be supposed.” Lived religion, as opposed to Modernism, holds that religion is formed by “ordinary people in the course of their everyday existence.” I agree that lived religion by ordinary people in their everyday life is the best version of evangelicalism and I love how you connected it with the AOG ministry.
Thanks Mike for this post. I like how you are bringing a historical perspective of the development of evangelicalism and applying it to your AOG work.
As I read your post I wondered if you have uncovered any historical citations which would support an AOG theology? It would be interesting to discover and trace the arc of usage and interpretation of the Ephesians 6 text over time.
Thank you for your post, Mike. We missed you on the call last week. Hope you are doing well. It seems to me that the activism point of the Evangelical movement connects well with your Armor of God ministry, which you mentioned. It will be interesting to see how you develop your research. Thank you for sharing!