The author of Evangelicalism in Modern Britain, David Bebbington, delivers a comprehensive historical account of the evangelical movement in British cultural settings from the 1730s to the 1980s. This historical research book highlights the impact of the Evangelical movements on the developments of many evangelical denominations. Bebbington’s research focuses on the impact of evangelicalism on society as a whole and presents a historical timeline in chronological order. The book surveys first the influence of Evangelicals on society, then covers ways in which Evangelicalism itself changed and was molded by its environment. To explain the changed Evangelicalism in modern Britain, Bebbington first highlights a common characteristic of Evangelicalism. According to Bebbington, four qualities form a quadrilateral of priorities that makes up the basis of Evangelicalism – “conversionism – the belief that lives need to be changed; activism – the expression of the gospel in an effort; biblicism – a particular regard for the Bible; and what may be called crucicentrism – a stress on the sacrifice of Christ on the cross.” It was fascinating and highly informational for me to read and learn through the history of Evangelicalism in Great Britain.
I had opportunities in the past to travel to many different places in the world and interact with the effects of evangelicalism in countries of capitalism and communism around the world. One thing is certain in that evangelicalism has changed in every country, and it continues to change in every corner of this world. My recent trip to Tanzania was something I had never experienced before. Almost everyone I interacted with in Bukoba, kids to adults, confessed to receiving Jesus Christ as their savior and Lord and was baptized when they were very young. But social structure of the country is Communist and China has dramatically influenced its economy and social structure in modern days, but the spiritual influence of Tanzania are built on a long history slavery from Roman Catholics, Protestant Christianity, Islam, and traditional African religions. I agree with Bebbington’s findings in Evangelical change – “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.” Likewise, Evangelicalism has changed in South Korea, China, America, Thailand, Peru, Cambodia, Vietnam, Nepal, Israel, Turkey, Tanzania, Uganda, and almost all the countries where Christianity has been planted in the last twenty centuries.
It seems to me that every country in the modern world has been under the influence of Capitalism and Evangelism, especially in the past two centuries. I see the effects of Christianity, Coca-Cola company, and the modern internet in every remotest corner of our modern globalized world. More and more, the globalizing societies all over the world are undergoing a rise of a new evangelicalism in the 21st century. As Dr. Clark pointed out, there are “new emerging forms of economic life and social arrangements of capitalism within current globalization…to which Evangelicalism, along with other forms of Christianity, agnostically seeks to respond, and with which it seeks to compete.” The world that God created seems to be evolving and constantly changing throughout the centuries. Still, the basis of Evangelicalism continues to inspire and guide new emerging Evangelicals to find a way of living out their faith in their respective contemporary and capitalistic world.
 David W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. 1st edition. (London: Routledge, 1989), 2.
 Bebbington, Evangelicalism in Modern Britain, 269.
 Clark, Jason Paul, “Evangelism and Capitalism: A Reparative Account and Diagnosis of Pathogeneses in the Relationship” (2018). Faculty Publications – Portland Seminary. 72.