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.<\/p>\n
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]<\/a> Bebbington notes that Evangelicalism has been a prominent movement in popular Christianity in Britain since the 1730s.[2]<\/a><\/p>\n 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\u2014the Bible.[3]<\/a> In contrast, Charles Wesley immersed himself in the wisdom of the Bible, incorporating it into his hymns and compositions.[4]<\/a> 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]<\/a><\/p>\n 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]<\/a> 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]<\/a><\/p>\n 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]<\/a> 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]<\/a><\/p>\n 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?<\/p>\n 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.”<\/p>\n [1]<\/a> David W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s <\/em>, (London: Routledge, 2005), 2-3.<\/p>\n [2]<\/a> Bebbington, Evangelicalism in Modern Britain<\/em>, 1.<\/p>\n [3]<\/a> Bebbington, Evangelicalism in Modern Britain<\/em>, 12.<\/p>\n [4]<\/a> Bebbington, Evangelicalism in Modern Britain<\/em>.<\/p>\n [5]<\/a> Bebbington, Evangelicalism in Modern Britain<\/em>, 13.<\/p>\n [6]<\/a> Bebbington, Evangelicalism in Modern Britain<\/em>, 21-22.<\/p>\n <\/p>\n [7]<\/a> Bebbington, Evangelicalism in Modern Britain<\/em>, 21.<\/p>\n [8]<\/a>Jason Paul Clark, Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogenes in the Relationship <\/em>(2018), Faculty Publications – Portland Seminary, 54. https:\/\/digitalcommons.georgefox.edu\/gfes\/132<\/a> Accessed October 5 , 2023.<\/p>\n