Let it be Ratified in Heaven
In a recent conversation with a volunteer in one of my buildings, the word evangelical was tossed into the conversation. The person was commenting on a former leader of the United States using uncensored language and many expletives to describe the leader and her overall disgust at the person’s leadership style. We shared similar disappointments. In the next breath, she asked “Are you one of THOSE evangelicals?” With little time to inquire about her understanding of evangelicalism, I was able to share that I follow the teachings of Jesus. She wasn’t quite sure what that meant and quickly changed the subject to something else. Why do I share this story? Because much of her perspective reflects much of the culture in which I work, viewing Christians as evangelicals who are characteristically defined as right-wing, gun-owning, confederate flag-flying bigots who love their rights, care little about creation, and don’t look anything like the Lord they proclaim to follow. Their words, not mine. It saddens me. In no way do I wish to excuse the behavior of the Body of believers, globally known as “The Church”, the bride of Christ, nor do I wish to engage in bashing the bride either. I grieve the position that the bride of Christ is in, actually, more importantly, the people that make up the Body, the people made in His image, whom Christ gave up his life for.
The term “evangelical” indeed holds within it the idea of promise and good news. It is derived from the Greek word “evangelion,” which means “good news” or “gospel.” [1] Bebbington’s Quadrilateral outlines the key characteristics of evangelicalism: biblicism, crucicentrism, conversionism, and activism. This framework helps us understand the core beliefs and practices of evangelicals and their historical impact.
Biblicism: Evangelicals regard the Bible as the ultimate source of authority, shaping their theology and ethics.
Crucicentrism: The cross of Jesus Christ holds a central place in evangelical theology, emphasizing redemption and salvation through Christ’s sacrifice.
Conversionism: Evangelicals emphasize personal conversion experiences, marked by a transformative encounter with God’s grace.
Activism: Evangelicals are committed to evangelism and social action, seeking to bring about spiritual and societal change.
Evangelicals are individuals who are committed to spreading the good news of Christianity, particularly the message of salvation through Jesus Christ. This commitment to sharing the promise of salvation and the transformative power of faith is a central aspect of evangelical identity and theology. However, the world views the idea differently. Through our readings, it becomes apparent that evangelicalism may have inherent challenges. By conducting a comprehensive analysis, including a diagnosis of potential issues within the relationship between evangelicalism and capitalism, as proposed by Dr. Clark, we can identify ways to address these concerns and work towards creating a more equitable and just society.
After reading David Bebbington’s historical analysis of evangelicalism and Dr. Clark’s exploration of the relationship between evangelicalism and capitalism, my eyes were opened to how Evangelicalism has played a pivotal role in shaping the religious and social landscape of modern Britain (and the US). My mind considered all of the shifts in thinking, as well as changes in structures and methodologies that were integrated into the formation of evangelicalism, historically. I became more aware of the complexities, not to mention “impurity” of religion.
Bebbington noted that, “Religion, as Edward Gibbon once remarked with tongue in cheek, has never existed in the pure form in which it descended from heaven. It has always been affected by its surroundings at the same time as influencing those surroundings.[2] Another reason why the words “Thy kingdom come” captivates me, longing for His restored kingdom in all of its fullness and flourishing. Let it be ratified in Heaven!
Bebbington mentioned that sadly religious change was followed by moral change. He mentioned the decline of traditional values In the 1960s, based on the Christian ethic disintegrated noting shifts such as the pill which he states “heralded the permissive society in the field of sexual morality” and “homosexual practice and abortion ceased to be crimes in 1967 and divorce by consent was permitted from 1969”. [3] He distinguishes the connection between the decline of traditional values and the effect that modernism had on evangelicalism.
As I read about Wesleyan-Arminiansim, the early foundations of my religious upbringing, I developed a greater understanding for what John Wesley endured in his years of ministry. I was aware of his zeal for discipleship, the Holy Clubs, and ministry to the poor in the UK, but was unaware of the mobbing that took place when he first preached in Staffordshire in the 1740s. Bebbington states that His followers were violently assaulted. Wesley follower, Christopher Hopper, was the victim of ‘invectives and lies, dirt, rotten eggs, brickbats, stones and cudgels’, along with Peter Jaco who was struck so violently with a brick on the breast that the blood gushed out through my mouth, nose,
and ears. As well as the beating of John Nelson’s wife, beaten by a crowd of women so cruelly that they killed the child in her womb, and she went home and miscarried directly. Such horific treatment for bodly proclaiming the gospel. Knowing some historical context illuminates some of the struggle behind the words John Wesley penned in Wesley’s Covenant Prayer:
I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed for thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things to thy pleasure and disposal.
And no, O glorious and blessed God, Father, Son and Holy Spirit,
thou art mine, and I am thine.
So be it.
And the covenant which I have made on earth,
let it be ratified in heaven.
Amen.[4]
[1] https://www.theatlantic.com/politics/archive/2015/12/evangelical-christian/418236/
[2] Bebbington, David. Evangelicalism in Modern Britain: A History from the 1730s to the 1980s. Transferred to digital printing. London: Routledge, 2005. Vi
[3] Ibid, 244.
[4] https://www.cslewisinstitute.org/resources/a-covenant-prayer-in-the-wesleyan-tradition/
About the Author
Cathy Glei
Cathy Glei brings more than 25 years of experience in teaching, leading and coaching. She currently is an Instructional Coach and loves to support individuals in discovering who God has made them to be, both professionally and personally. She has led a variety of professional development opportunities, trainings and workshops both in the fields of education and ministry. Cathy desires to support individuals in discovering the Creator's design and image within. Cathy and her husband, Steve, live in Michigan with their seven year old Springer, Otis. They have three adult daughters and two son-in-laws. Together, they enjoy the company of friends (both old and new) in their home, as well as cycling, camping, backpacking and hiking. They can be found hiking and enjoying the outdoors with Otis right alongside them.9 responses to “Let it be Ratified in Heaven”
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I resonate with what you say about the current state of evangelicalism, or at least how it is perceived by so many, to bring great sadness. I do wonder how many still hold fast to Bebbington’s four key characteristics. Of the four, Biblicism, Crucicentrism, Conversionism and Activism, I wonder is there one that you particularly hold dear? As you think about how you work out your faith, what jumps out at you?
Kim,
That is a tough question. My first thought is that they are equally important. However, the one that I hold dear is crucicentrism. Without God sending His one and only Son to die a horrific death, while carrying the weight of my sin, I would not be here. Biblicism, knowing the Truth of God’s love for me and all of humanity is a close second.
I’m with you, Cathy, that reading about how these various evangelical movements sprung up is super helpful in understanding where we are today. I had NO IDEA that “Evangelicalism” as a concept (defined by all 4) is about as new as the US. I figured this was just what historic Christianity looked like regardless of denomination. After reading I’m inspired to focus on the main thing, and hang on to what’s important.
Hi Cathy,
Bebbington’s Quadrilateral was new for me, so is the Wesleyan Quadrilateral.
When I first read Bebbington I concurred with his four characteristics. I was amused to see in his interview with Professor Hanks (they both work at Baylor) that he was surprised that his Quadrilateral had moved across the pond to North America.
He seemed alarmed that the migration had occurred!
But I digress, are you familiar with the Wesleyan Quadrilateral? What are your thoughts?
Shalom..
Yes, I am familiar with the Wesleyan Quadrilateral:
Revelation – experience
Authority – tradition
Scripture – scripture
Apologetics – reason
John Wesley – founder of Methodism (1703-1791) -his pattern had one way
scripture, tradition, experience, reason = Wesleyan quadrilateral
Scripture – We immerse ourselves in scripture; we see how the lives of people in the Bible walked with God.
Tradition – We believe God continues to speak and move throughout the millennia; working out our faith; we look at tradition with wide-open eyes to see how our tradition frames our practice.
Experience – the only way to know God is real is to experience God himself; looking for God in the world; experience is limited; not everyone experiences God in the same way;
Reason – using our brains (intellect) brings scripture into the here and now; reason in action – seeing ourselves in the story; to understand the underlying spiritual principles; allows us to test the claims of scripture; reason gives us eyes to see how scripture plays out in life; a limit to reason is our ability to reason; reason is fundamentally limited by the human capacity for learning;
I constantly find myself “resonating” with you and your writings Cathy. I nod regularly with affirmation. And yet, you always seem to nudge me forward as well. Thank you.
I mention that, because all too often the collective “we” just wants to settle into our tribe, hear what we want to hear that confirms our current biases, and not be “nudged forward.”
I’m all for finding a tribe. I am in a few of my own. But I can imagine (not from personal experience, thank the Lord) that when a tribe stops moving forward in it’s thinking, and only seeks confirmation of it’s currently held understandings, at the expense of new and better thought, then it is probably a cult.
I perceive Christian Nationalism to be a cult. And, if I grasp the interaction you had with your coworker correctly, then she was probing to see if YOU were in one of THOSE. That seems to be how she perceived evangelicalism, and to that point, I am one who are agrees with her.
There are so many ways that people groups, whether by religious groups, occupations, genders, hair colors, styles, etc. are pigeon-holed into categories.
Cathy, thank you for bringing to my attention how Evangelicalsm has shaped Britain and the U.S. I tend to think that Evangelicalsm is always behind the times and rarely creates something new/beneficial for our survival but the truth is it has played a huge part in changing our landscape for good too.
Mentioning the violent assaults gives me greater appreciation for those who have endured before me and the cost to bring Evangelicalism to this country. It gives a new meaning to ‘suffering” Thank you Cathy!
Seems like these days American Christians have to walk around with an “I’m not that kind of Christian”. It’s so hard when our politics and religion have been so publicly merged. Thank you for the prayer. Keep being you Cathy…it’s beautiful.