What’s in a name?
Titles. Labels. Boxes. These categories help us organize thoughts, ideas, things, and even people. “Evangelical” is a name by which one can classify a type of Christianity. I have always considered myself an evangelical, but I have rarely used that word to label myself—that is, until I moved to France to study French. I enjoyed attending a French church and learning about being a Christian in France. I noticed that my Christian friends would distinguish themselves as évangélique instead of identifying as protestant or a specific denomination. This differed from my American church experience, where associating with a particular denomination would be more common. My friends told me that, in general, the French would understand the difference between evangelical and mainstream Christianity.
In the book Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, David Bebbington explores the history of the evangelical movement from the eighteenth century until the late twentieth century. He looks at different evangelical eras and the shaping of modern-day evangelicalism. Bebbington maintains that while evangelicalism has changed and evolved over time, four foundational aspects have remained consistent and distinguished evangelicals from other branches of Christianity throughout the past several centuries.[1] These make up the Bebbington Quadrilateral:
These four principles can also distinguish evangelicalism from other non-Christian religions. I regularly use these principles in my personal ministry to North African Muslims. My Muslim friends often say that Christians and Muslims worship the same God and essentially have the same beliefs with some minor changes. Gospel conversations revolve around these four topics and why these principles separate what I believe, as a follower of Jesus,[6] from Islam, Catholicism, or other religious beliefs. As a practical application, I took the principles of the Bebbington Quadrilateral and tied them into some of the key Gospel conversations I have with Muslim friends.
Conversionism: Muslims are born Muslims, which is different from (evangelical) Christians. Christians may be born into a Christian family, but repenting of sin and allowing Jesus to change your life is an individual choice.
Activism: “Why would you leave America to come to our country?” In response to this question, I share my personal testimony of how God has changed my life and how I desire to see others experience the same hope and peace I have found. My faith is worth sharing!
Biblicism: “Your Bible is corrupted.” I do not often engage with my Muslim friends in this argument. First Peter 1:25 tells us that God’s word remains forever. This good news will change their lives, so I continue to share in love the truth found in the Bible.
Crucicentrism: The cross and what it represents is perhaps the most crucial and difficult challenge for a Muslim to understand and accept about Jesus. Islam teaches that Jesus did not die on the cross and that He is not God.[7]
Through these conversations, I can naturally weave the Gospel into the differences between Islam and Evangelicalism. Methods for sharing these principles may change based on the context, but the Biblical message remains the same.
Lastly, I took a warning from Jason Clark’s article, Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogeneses in the Relationship. Clark addresses a deficiency in Bebbington’s writings and explores capitalism’s impact on evangelicalism. He writes, “Leading early evangelical leaders themselves noted that their faith propagated fastest where capitalist markets were developing.”[8] This issue is familiar to me. As someone working in humanitarian aid for the sake of the Gospel, I often feel like I must fight against exploiting and “selling” my work to sponsors and donors. On the other hand, those living in poverty see and desire the perceived wealth of the West. They are willing to make claims and sacrifices to receive material goods in the name of conversion. I, too, can get caught up in the desires, needs, and wants money can provide. So, I take heed and ask myself, what is in a name? The name behind evangelicalism is that of Christ Jesus, “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of man. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.”[9]
“A good name is to be chosen rather than great riches,
and favor is better than silver or gold.”
Proverbs 22:1
[1] David W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, E-book ed. (Hoboken: Taylor and Francis, 2003), 2.
[2] Ibid, 5.
[3] Ibid, 10.
[4] Ibid, 12.
[5] Ibid, 14.
[6] I use this term with Muslim friends to distinguish between evangelicals and mainstream Christians or Catholics.
[7] Nabeel Qureshi, Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity, Kindle Ed. (Grand Rapids, MI: Zondervan, 2014), 82.
[8] Jason Paul Clark, “Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogeneses in the Relationship,” Faculty Publications – Portland Seminary, no. 132 (2018), https://digitalcommons.georgefox.edu/gfes/132, 54.
[9] Philippians 2:6-7 ESV
About the Author
Kari
Kari is a passionate follower of Jesus. Her journey with Him currently has her living in the Sahara in North Africa. With over a decade of experience as a family nurse practitioner and living cross-culturally, she enjoys being a champion for others. She combines her cross-cultural experience, her health care profession, and her skills in coaching to encourage holistic health and growth. She desires to see each person she encounters walk in fullness of joy, fulfilling their God-designed purpose. “Rejoice in hope, be patient in tribulation, be constant in prayer.” Romans 12:12 ESV14 responses to “What’s in a name?”
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Kari,
You said “On the other hand, those living in poverty see and desire the perceived wealth of the West. They are willing to make claims and sacrifices to receive material goods in the name of conversion.”
That reminded me of John Stott’s book Christian Mission in the Modern World where he discusses the connection between social action and evangelism. He talks about how some ministries require you to do something, like a soup kitchen requiring you to sit through a church service, before you receive your assistance, such as a hot meal. In your opinion, should we require people to jump through those hoops to receive assistance? Will our actions speak as loud or even louder than a spoken message?
Hi Jeff, You always ask great questions to my NPO. In short, actions allow words to be heard. Jesus served and met physical needs and, in this, always ended up focusing on heart issues. He healed and forgave sins without asking for anything in return. He was about relationships, which should be our primary focus, too. As we are servant leaders like Jesus. Our service will set the platform for conversations where we can use words.
There are times when opportunities to share the Gospel first come up naturally. For example, I helped on a short-term medical team this summer. They had open-air preaching in the waiting area (tent) three times a day. They also offered to talk and pray with people while they waited for their medications. These opportunities were readily available to those wishing to receive care but were not obligatory at all.
Kari – I always love your posts.
I imagine that you gave up some material comforts when you moved to Africa. Although you said you can get caught up in the desires, needs, and wants money can provide, I am curious if you find a difference in this between your time in Africa and your time back Stateside? I have heard friends say that they were used to living more modestly in a foreign context, but when they came back to the States it was so easy to get caught back up in materialism. I would love to hear about your experience with this!
Thanks for your comment, Christy.
Today, I finished unpacking two large duffle bags full of treats, food, and fun items that I brought back from the US. I have learned to adapt to my environment and what is available. I have also learned to load up on materialistic things when I can (I pack and fill every pound of my luggage allowance)! I justify this and eating lots of bacon by telling myself that God is the giver of good gifts.
But seriously, it is so easy to fall into the consumerism of the US and it has made it to this side of the globe as well. I am learning to be more minimalistic and set guidelines in place before I jump into the materialistic culture in full force. Here are a few of them:
1. Do I love it? (Yes, that maple leaf serving board is my new favorite item!)
2. Does it have a purpose in my life that is edifying for me or others? (For sure– those 300+ paper plates will be used for hospitality)
3. Is this honoring or excessive? (I only brought back one bag of peanut butter M&Ms…I put two bags back on the shelves)
Hi Kari,
I noticed that Bebbington’s focus on British evangelicalism might neglect the broader global context and influences. As a evangelical, what do you think?
Hi Shela,
As the title states, Bebbington’s book is focused on the British history of evangelicalism. He does mention the British evangelical influence on global missions (page 76 in my version of the book). Britain was a leader in this movement and thanks to her global influence, we can see parallels in other parts of the World in many of these movements and changes.
Hi Kari,
I loved your take on Bebbington. Your use of Bebbington, in your conversations with Muslims is brilliant. (There is a book in there somewhere).
I am hesitant to look back on my post on Bebbington, it was probably shallow and hastily written.
Your post educates me (on sharing with Muslims), and I am better for it.
Russ (DLGP02)
Thank you, Russ, for popping over from DLGP02. I decided to put these methods into writing to reference this blog with future interns, teammates, and others interested. Thank you for your encouragement!
Kari,
I appreciated the comparison of the quadrilateral to ministry in an Islamic context. I didn’t make the initial connection here but I would certainly agree it is accurate in my setting as well. I also find it interesting that in France the designation of Evangelicalism was different. It makes me wonder how the word is defined in other countries as well and if the Bebbington quadrilateral would hold as accurate in other cultural settings.
Thanks for your comment, Adam. I have the most experience in France, but have seen similar distinctions of evangelicals in other Eastern and Western European countries. The National Counsel of French Evangelicals have an information page that lists out the four main areas of evangelical faith. When translated, it is similar to the Bebbington quadrilateral.
https://www.lecnef.org/page/510470-questions-frequentes
Hey Kari! I appreciate your transparency when you mentioned the internal struggle to receive and the potential perception when looking at sponsors and donors. Does this weeks reading give you more pause and have you found the balance yet?
Hi Kari, I enjoyed your post. I echo multiple comments that I appreciated how you tied your personal experience with Bebbington’s Quadrilateral. Thinking about our context, I can’t help but think about how we lean heavily on activism to share the Gospel. Do you think the lack of balance between characteristics of Bebbington’s Quadrilateral could contribute to burnout in the lives of overseas workers? What are your thoughts?
Thank you for your question, Elysse. “health” is the lack of disease or an equilibrium. There is the risk of throwing off the health whenever there is an imbalance. I think this is true in all areas of life, including spirituality, and definitely can lead to burnout. In overseas ministry, it is easy to focus on the first two points: the need for people to convert (essentially out of our control anyway) and activism. However, the Bible guides us and speaks about pride, discernment, rest, the Sabbath, and other safeguards against burnout. We cannot expect to apply it properly if we don’t read and meditate on Scripture. It is also easy to take on the “savior mentality” and forget that Jesus did it all for us on the cross.
HI, Kari, thank you for the encouragement. I do believe that the more important piece is what is behind the name which would only count if it is Jesus Christ.