From the President: American Evangelicalism II: Peril & Promise

By Dr. Chris Seiple on 06 May 2004

Although some of its 20th century practitioners might not recognize its 21st century form, "evangelicalism" is alive and well in America. It is undergoing rapid change in the face of a rapidly changing, and shrinking, world. Indeed, some in the evangelical tradition have shed the "evangelical" label altogether (given its negative stereotype among many Christians and non-Christians, here and around the world). Yet, whether they use the term or not, one common purpose drives the emerging generation of American evangelicals: they seek to make the timeless message timely, and to be relevant without being relativistic.

What Motivates These People?

These believers are tired of the theological and political pigeon-holing of the "left" and the "right," and they fear the trap of cheap grace. They dread irrelevance — that is, they don't want to wallow in the comfortable confines of a Christian kumbaya cocoon, untouched by the surrounding community and culture. As Dietrich Bonhoeffer once wrote, we must see "every moment and every situation [as a] challenge…to action and to obedience…. We must not do violence to the Scriptures by interpreting them in terms of an abstract principle, even if that principle is the doctrine of grace."

These folks seek a holistic, and thus realistic, engagement of the world as it is, with all of its complexity. They are not of the world, but they are most definitely in it and for it. They feel a commonality with others also made in His image. They don't just tolerate the people of other faiths, they respect them because of their inherent human dignity. They are globally engaged (and excited) because they worship a risen Lord who is present amidst all of today's complex and interrelated global issues, and who is waiting for them to join Him.

Holistic Understanding

Contrary to an enduring stereotype, these new American evangelicals do not rush in like fools. First, they recognize that any activity, no matter its purpose, is but an opportunity to return honor to God. All believers are missionaries; some of them happen to work for Christian organizations.

They also realize that there is a past and present cloud of witnesses, a body of believers with and through whom they can glorify God. This body seeks community — across theological, political and national differences — and strives to create a common culture that is candid, courteous and Christ-centered.

Moreover, they understand that the world's pressing problems defy singular solution. HIV/AIDS, for example is not just a public health issue or just a pastoral care problem; it is not just an economic dilemma that effects labor supply, nor is it just a cultural maze to be negotiated according to political context. In fact, AIDS is all of these things. It demands a holistic, multi-partner response of state and non-state actors. The same is true for such issues as the war against the terrorists, and efforts to protect the environment and to foster a durable civil society. In each case, governmental and non-governmental actors will need to work together, just as Christians and non-Christians will have to work together.

As they forge these multi-partner responses to complex issues, these believers understand the inherent potential for witnessing to the evangelium, the Good News. For each response will demand some kind of reconciliation between formerly disparate players, now partners, if there is to be any progress made whatsoever. They realize that no matter the context, they can play the role of facilitator, in which they will have unique opportunities to embody the reconciliatory nature of Christ.

As they do so, these American believers take responsibility for their national and global citizenships.

Using Both

As believers who seek unity in the Body of Christ, 21st century evangelicals are wary indeed of one of 20th century evangelicalism's most unfortunate bequests: a church divided against itself — theologically, conceptually, and operationally. This "silo" or "stovepipe" effect of being separate and apart from each other, and from the world, has weakened the body and encouraged self-reliance within ethnic groups, denominations, foundations, and organizations.

Twentieth century evangelicalism often focused on such "quantifiables" as size and media notoriety of programs. Not surprisingly, this focus sometimes spawned a cult of personality around leaders of organizations across the broader evangelical culture. As a lesser included set, this approach fostered "Christian careerism" that defines success in terms of units delivered (or sold), or a job kept. So caught up in the mission of the organization, the personality of the leader, or bean-counting measures of "success," members sometimes started working "for" God instead of with Him.

Twenty-first century believers seek to quickly get past their past. Their organizational focus is impact, tangible and intangible. According to the global challenges they face, they seek to partner with organizations that are "lean and mean" — those outfits that possess a corporate commitment to operational excellence and which refuse to tolerate mediocrity in the name of grace. This mentality is rooted in their holistic understanding of the world, and the synergistic strength that comes from like-minded organizations and people working together. In fact, the unity of the body is not only theologically sound, it is the 21st century model for relevance. There simply is no other way.

As they seek to understand the fields to which they feel called, the new American evangelicals do not allow their personal sacred cows to get in the way of Christ being relevant. They seek to get the questions right before engaging a new situation, before suggesting answers. And they understand that such 20th century evangelical lingo like CP, PK and CT ("church planting," "pastor's kid," "Christianity Today") might in today's world just as easily evoke "counter-proliferation," "peacekeeping" and "counter-terrorism." These believers move effortlessly between silos, working to erode the walls that separate God's children.

To make common sense common again, these believers apply a methodology that is as simple as it is revolutionary. They seek to be obedient before the Lord. They have time and patience to do the right thing the right way. They take the time to listen, to understand, to respect the history and culture of a people, before they open their mouths. They remember the tragic irony of a Buddhist monk's description of Christians: "I like Christ but I don't like Christians…they act like they know everything."

These believers base their approach to the world on Christ's approach to the world: they invest in relationships, one life at a time for a lifetime. They see opportunities for these relationships in all facets of life, and all parts of the world. And if the principal "quantity" they impact is twelve people (which was Christ's model), well, that's good enough.

Nuanced Engagement

Finally, as they engage different contexts — organizationally, socially, politically — 21st century believers avoid cookie-cutter solutions, seeking instead to act in a manner that is congruent with the culture in which they work. They don't ask "What would Jesus do?" and then apply their canned answer. They ask "What is Jesus already doing?" and "How can I come alongside that effort?" In other words, they seek to partner with the local church, helping as best they can to reveal a church structure that is truly organic to that context. Their heart's desire is to enable indigenous theology and to assist in the raising up of discipled believers and Christ-centered leaders who have studied the Word.

Similarly, they recognize that the short-term missions trips of the 20th century are useful because they expose Christians to the same world that "God so loved," developing enthusiasm for it. The new evangelicals also realize, however, that unless these trips are built on holistic understanding and around sustainable relationships, they might not serve anyone but the sent, if that.

Indeed, these believers know well that the old model of the overseas Anglo-expat missionary is quickly changing. This missionary might still show slide shows on Wednesday nights at his or her sponsoring church (some things will never change!), but this missionary will have a whole new set of skills. He or she will be well-versed in reconciliation, acting as facilitator and trusted mediator between and among national groups and denominations. These missionaries will be true tent-makers, enabling labor-intensive small businesses that help governments to address their social, economic, and demographic problems, while simultaneously creating natural discipling environments for new believers. In short, they will not be afraid to work themselves out of a job.

Conclusion

It is an easy time to be a skeptic about "religion." But there is hope for the body of believers in America who call themselves followers of Christ in the evangelical tradition. It is not found in the latest book on leadership at your local Christian bookstore. It is found in a rediscovery of God's creative purpose in Genesis and his redemptive, reconciling work through Christ. In the final analysis, there is nothing novel about these 21st century believers; they are only becoming who they were meant to be in the first place.

Last updated 13 January 2009