Evangelicalism and Capitalism: Christian Leadership Learning
In my encounters and conversations with Evangelical pastors in Indonesia, one significant thing that I’ve come to admire is their unwavering dedication to spreading the Gospel message. Through these encounters, I can feel the fervent spirit within them, driven by their deep love for God and unwavering obedience to His word. This devotion is particularly evident in their understanding and commitment to fulfilling The Great Commission found in the Gospel of Matthew 28:19-20.
As I delve into Bebbington’s books, my knowledge about the Evangelical movement has expanded significantly. Bebbington’s explanations have provided me with a more comprehensive understanding of Evangelicalism. Bebbington identifies four qualities as inherent characteristics of Evangelicalism: conversionism (the belief in the need for personal transformation), activism (the expression of the Gospel through action), biblicism (a deep reverence for the Bible), and crucicentrism (an emphasis on the sacrifice of Christ on the cross).[1] Bebbington notes that Evangelicalism has been a prominent movement in popular Christianity in Britain since the 1730s.[2]
Among these characteristics, I find biblicism to be a central and firmly held quality within the Evangelical group. Bebbington highlights how Evangelicals approach the Bible. Notable figures like the Wesley brothers, John and Charles, serve as examples. For John Wesley, the Bible was the primary source for his doctrine of salvation, and he referred to himself as a man with only one book—the Bible.[3] In contrast, Charles Wesley immersed himself in the wisdom of the Bible, incorporating it into his hymns and compositions.[4] Bebbington also mentions a contemporary Evangelical named Henry Moorhouse, who regarded the Bible with the utmost reverence, not allowing anything to be placed above it. In his view, the Bible stood alone, apart, unique, matchless, and as the very mind and presence of the infinite and eternal God.[5]
It appears that the emphasis on spiritual values, particularly Biblicism, offered by the Evangelical school, resonated enthusiastically with parts of the public in England at the time. However, the underlying theology taught by Evangelicals became the primary deciding factor. As Bebbington explains, “The motor of expansion was the message of justification by faith. Lost sinners must trust Christ for salvation. Bebbington mentions the classic compendium of Evangelical faith and practice, ‘The Complete Duty of Man’ (1763), Henry Venn, Vicar of Huddersfield, defines saving faith as a dependence upon Christ for righteousness and strength, as having paid to the justice of God full satisfaction for his broken law, and obtained acceptance for all believers in his name, to the reward of eternal life. Christ had done all that was needed to achieve salvation. It remains only for men and women to accept forgiveness at his hands. Faith was therefore seen as the gift of grace.”[6] According to Bebbington, Methodism is the Evangelical sect that grew the fastest, with its membership increasing from 22,410 in 1767 (the first recorded year) to 88,334 in 1800 and 232,074 in 1830. In contrast, the Church of England witnessed a decline in communicants during the eighteenth and early nineteenth centuries, a trend that persisted relative to the population until the 1830s.[7]
However, it is essential to note that criticism also has its place in this discussion. We should recognize the phenomenon of Evangelicalism’s development in parallel with capitalism. This aspect, surprisingly, does not appear in Bebbington’s writings, as noted by Jason Clark. Clark asserts, “It is necessary to note once again that Bebbington may underestimate the influence of capitalism on Evangelicalism. In the context of culture, economy, or politics, capitalism may explain the most suitable form of Evangelical religion.”[8] Clark’s observations suggest a visible contradiction in Bebbington’s writings, as Bebbington describes how a significant part of Evangelicalism’s development was made possible by the growth of commerce in the eighteenth century. Evangelical leaders themselves asserted that their faith spread most rapidly and effectively in growing capitalist markets.[9]
As I reflect on my readings of Bebbington and Clark, I am reminded of one of the speakers at the recent Oxford Advance program, Martyn Percy. He emphasized the need to differentiate between organizations and institutions. Percy explained, “Organizations are characterized by their streamlined, minimalist, and efficient approach to tasks, emphasizing utility and adaptability in their output. On the other hand, institutions have a distinct purpose: to perpetuate values and services.” Percy’s insights have deepened my understanding that if Christianity serves as an institution preserving values rooted in Biblical truth, regardless of denominational differences, there is a perpetual need for honest and open self-reflection. Are there values outside of the Bible that influence it, and vice versa? Could it be that Christianity serves as a catalyst for values beyond the Bible?
In the context of leadership, the presence of a leader within a Christian group plays a pivotal role. A leader possesses the capability to guide their group in maintaining and achieving their core objectives. Another speaker, Jo Nelson, reminded me of the dangers of leadership derailment and underscored the importance of being a practicing leader who remains loyal to their chosen path, ensuring that the group they lead reaches its intended destination. In this regard, loyalty and obedience are qualities that leaders are frequently tested on. This aligns with what is stated in the Bible in Proverbs 3:3 and Proverbs 21:21, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart; whoever pursues righteousness and love finds life, prosperity, and honor.”
[1] David W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s , (London: Routledge, 2005), 2-3.
[2] Bebbington, Evangelicalism in Modern Britain, 1.
[3] Bebbington, Evangelicalism in Modern Britain, 12.
[4] Bebbington, Evangelicalism in Modern Britain.
[5] Bebbington, Evangelicalism in Modern Britain, 13.
[6] Bebbington, Evangelicalism in Modern Britain, 21-22.
[7] Bebbington, Evangelicalism in Modern Britain, 21.
[8]Jason Paul Clark, Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogenes in the Relationship (2018), Faculty Publications – Portland Seminary, 54. https://digitalcommons.georgefox.edu/gfes/132 Accessed October 5 , 2023.
[9]Jason Paul Clark, Evangelicalism and Capitalism.
About the Author
Dinka Utomo
Dinka Nehemia Utomo is an ordained pastor of the Protestant Church in the Western part of Indonesia (Gereja Protestan di Indonesia bagian Barat or GPIB). He has served for more than 15 years. The first five years of his ministry were in the remote area of East Kalimantan, including people from the indigenous Dayak tribe in the small villages in the middle of the forest, frequently reached using small boats down the river. For more than 15 years, Dinka has served several GPIB congregations in several cities in Indonesia. He has always had a passion for equipping Christian families, teaching and guiding them to build equal relations between husband and wife, maintaining commitment, love, and loyalty, creating a healthy and constructive Christian family atmosphere, and rejecting all forms of violence and sexual violence. Dinka's beloved wife, Verra, is also a GPIB pastor. They have two blessed children. Dinka and his wife and children love to spend quality family time, such as lunch or dinner, and vacation to exotic places.3 responses to “Evangelicalism and Capitalism: Christian Leadership Learning”
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Hi Dinka,
I appreciate your focus on the “B” of the quadrilateral. I am a simple guy and for me I needed to place my hallmark scriptures against the quad.
• Crucicentrism (or Christocentrism) – Romans 3:23: “For all have sinned and fall short of the glory of God” & Romans 6:23: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” & Romans 5:8: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.”
• Conversionism – Romans 10:9: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” & Romans 10:13: “For ‘Everyone who calls on the name of the Lord will be saved.'”
• Biblicism – 2 Timothy 3:16: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.”
• Activism – Acts 1:8: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
These verses took me to Hungary to work with orphans, widows and the alien amongst us (Deut 10:18)
These verses are launching my nonprofit (www.goodsportsinternational.org) into Ukraine.
I found a Ukrainian Christian Soccer League that I moving toward partnering with….Penuel (Hebrew – God’s face). https://www.youtube.com/watch?v=x4MhVivdo7Y
The quad “A” and Acts 1:8 urge me to act. I met with a Ukrainian Pastor and Ukrainian Missionary yesterday. I listened…two stories.
1) https://youtu.be/i4-rXA0uN8s
2) https://youtu.be/_PXcr4BqIIw?si=oBCbxUupt5kJ6E8H
Great post…
Shalom…Shalom (Perfect Peace)
Hi Dinka,
Thank you for your very thoughtful post. I have always been inspired by the faithful commitment of my Indonesian friends to share the gospel. After reading Bebbington, I had to wonder how understanding the historical background of Evangelicalism would impact our brothers and sisters in Asia. Do you see any differences in the expression or understanding of evangelicalism in Asia as compared to the West?
Hi Jenny, thanks for your comment. I really appreciate it.
The spreading of the Gospel by Western missionaries in the past in Indonesia undeniably had a profoundly positive impact on Christianity. It allowed the gift of salvation to be embraced and believed in by many. Nevertheless, there was another, less positive impact: Western missionaries often completely eradicated local culture without leaving room for it to coexist and harmonize with the Bible or Christianity. Consequently, even today, numerous church denominations have forsaken local wisdom and culture entirely, adopting a “Western Christianity” identity. However, there are currently several denominations that have embarked on a journey to explore the richness of local wisdom and culture, merging it with the Gospel. This approach has led to the development of a more authentic, locally-rooted Christianity that is better suited to the Indonesian context.