Written by: Julie Dodge on February 7, 2014

In Evangelicalism in Modern Britain, [i] David W. Bebbington provides a tour through history of evangelicalism as it developed and evolved from the 1730’s through the mid 1970’s. Bebbington aligns the start of evangelicalism with the ministry of John Wesley and his contemporaries. He asserts that there are four elements that define evangelicalism, in spite of the many denominations that exist today. These four characteristics are: “conversionism, the belief that lives need to be changed; activism, the expression of the gospel in effort; biblicism, a particular regard for the Bible; and what may be called crucientrism, a stress on the sacrifice of Christ on the cross.”[ii] Bebbington is a historian, and his review of evangelicalism includes discussion of significant events and key figures. He attempts to describe how factors of history and culture impacted the spread and shape of evangelicalism in Britain.

The advent of Evangelicalism is marked by significant growth in the numbers of church members in denominations such as the Independents and Baptists, which increased their numbers by nearly 2 and a half times from 1750 to  1800, and the Methodists, who grew from 22,410 in 1767, to 232,074 in 1830.[iii] Thus the movement could be marked by large numbers of people, and enjoyed its greatest levels of participation over the period from 1830 to 1930.

I recognize the importance of understanding history, and reflecting on different factors that impact the development of a movement, so to speak. However, I found myself at the end wondering if Bebbington had missed the driving force. Bebbington provides a careful description of the key leaders of early evangelicalism, and the moments at which their lives were most changed. He discusses how their ministries grew, and the theological ideas they taught. Bebbington argues that early evangelicalism arose in part because of the cultural enlightenment, which impacted thought and reason. In the 1830’s to the 1860’s Bebbington argues that evangelicalism was then shaped by Romanticism, as noted by the increased inclusion of emotion, softening toward art, and lesser standards for reason. As evangelicalism moved into the twentieth century, the influence of cultural modernism is discussed. A theme that Bebbington argues is that shifts in culture and politics led to shifts in evangelicalism.

Bebbington also discusses the influence of evangelicalism on culture. Throughout the 1800’s, there were significant expectations on moral behavior, church attendance, and political thought that were common in the broader culture because of the presence of evangelicalism. The evangelicals held high standards for moral conduct and behavior. The notion of the “Social Gospel” came to prominence, as evangelicals worked to shape society to reflect moral/biblical behavior, such as the abolition of slavery and abstinence from alcohol.

I came to wonder as Bebbington relayed the impact of evangelicalism on culture, and culture on evangelicalism, where God went. The early shapers of evangelicalism lived at the forefront of a revival. Wesley, who’s heart was strangely warmed after years in ministry, engaged in a new relationship with God. He knew that it was new and different. Whitefield wrote, “O! with what joy – joy unspeakable – even joy that was full of and big with glory, was my soul filled, when … a full assurance of faith broke in upon my disconsolate soul!”[iv] Over and over the fathers of evangelicalism describe a change in their souls, brought on not by political or cultural factors, but by none other than God the Holy Spirit Himself. Later in the text, as Bebbington describes factors influencing this early revival, he refers to revival that was also breaking out in America. It seems a side note, and he casually mentions that the revival in America was not related to the socio-political factors in Britain.[v] Is it possible that the source of this evangelical movement and revival was God Himself?

As I read this history of evangelicalism in Britain, I was actually saddened by human attempts to sustain the divine. I read the origins of revival and evangelicalism as an act of God. But then, oh then – man tries to control and sustain God’s actions through institutionalizing behaviors. There became an expectation of moral behavior, church attendance, good works, ritualized devotion and prayer. The evangelical church became an institution.  They were critical of the poor, the sinful, those left out of society, and became deterrents to faith.

I am not naïve. I recognize that as any movement grows, a structure arises and must be managed. It is a delicate balance to submit to the Lordship of Christ and help new believers to grow in Him. It is a delicate balance to create disciples through instruction, modeling, and worship without the actions that lead to growth becoming ritual expectations void of Spirit. I am challenged by this all the time within my own church as we help people to seek God, live godly lives, not out of obligation but of obedience that is rooted in our submission to and love for God. Our good behaviors flow out of who we are in Christ – out of our being in Him. Our good behaviors do not create Him in us. Which I suppose is a deep theological discussion, as it was for Wesley.

It seems that as revival – the movement of God – waned, institutionalized expectations became prominent in the evangelical church. From time to time throughout the 1800 and 1900’s, a new revival or movement would emerge, and then after the church would retreat again to structure informed by culture. I wonder what it would be like to simply focus on evangelical thought as it tied directly to revival. Would we still say that it was informed by socio-political events? Or perhaps do the socio-political events create a spiritual climate in which God is able to move more freely or in which people are more open to seeking Him?  I would love to see that approach, be encouraged by those whom God has used to transform the world, and astounded by how God chooses to move.

About the Author

Julie Dodge

Julie loves coffee and warm summer days. She is an Assistant Professor of Social Work at Concordia University, Portland, a consultant for non-profit organizations, and a leader at The Trinity Project.