Tag Archive for: Pietism

My story is similar to the one John Wilson told in his post, in that I was introduced to the terms “evangelical” and “evangelicalism” during my freshman year at Wheaton. Prior to that, I simply thought of myself as a Baptist Christian. Thereafter, I ran into “evangelicals” and “evangelicalism” everywhere. “Evangelical” became an all-pervasive noun, seemingly more important than the denominational traditions from which we came. That one was a Methodist or a Presbyterian or a Baptist seemed to matter far less being an Evangelical. Furthermore, some seemed to think (as many still do) that evangelical is basically synonymous with Christian. 

So here is my question: Are we evangelicals (a noun), or evangelical Christians (an adjective)? Perhaps it’s time we think of “evangelical” as an adjective—a qualifier nuancing a more central identity: Christian or Christ-follower. Grammar makes a difference.

Using evangelical as a noun—and evangelicalism as a monolithic category—is no longer tenable. So you’re an evangelical. Ok, but what kind? The aptly titled book, The Varieties of American Evangelicalism (edited by Donald Dayton and Robert Johnston) put forward no less than twelve identifiable streams of evangelical identities–and that’s just the American varieties (see Amos Yong’s post). These can be grouped in more encompassing categories, such as Dayton’s three “types”: (1) Protestant/Lutheran, (2) Revivalistic, and (3) Fundamentalist evangelicals. And as others have pointed out, evangelical Christians can be found in traditions outside of Protestantism as well. These categories reflect the diversity of evangelical identities and illustrate the elusiveness of defining the term. Particularly in our post-denominational context, evangelical is a fluid descriptor; believers hop from one church or denomination to another with more frequency than they change their toothpaste brands.

The Jewish sociologist Alan Wolfe has suggested that, due to the “transformation of American religion,” we are all evangelicals now. The pragmatic, reformist, transient impulse that has characterized evangelical movements has become nearly synonymous with American religion itself. Looking into the past, the most inspirational moments in evangelical Christianity have come from their disposition for reform and their passion for transformation. 

This is why I find myself resonating in particular with Amos Yong and John Franke when they emphasize the renewal and reformist impulses of the various evangelical streams. That renewal impulse is exactly why evangelicalism will remain a perplexingly variegated concoction of Christians, churches, house communities and collectives, para-churches, social ministries, and educational institutions. No one gets to finally define what the “evangelical” adjective means. It will remain both dynamic and perplexing.

Evangelical Christians come in all sorts and shapes, but the best hope for our collective future lies in emphasizing those things which have been most central to our identity when we have been most unified: i.e., the centrality of Christ for salvation, the authority of Scripture for salvation and the Christian life, the importance of inward transformation and social action, and the hope-filled impulse to share the good news (gospel) that Jesus Christ is Lord through the power of the Spirit. 

Lately, I find myself understanding my own religious identity more in terms of the specifics of my Pietist, Baptist, and free-church heritage than in terms of “evangelical” as defining marker (the noun). Within the broad coalitions and families of those who hold share the evangelical adjective, I sense that the Pietist stream of evangelical Christians have a great deal to offer to our collective, efforts toward renewal and reformation. Pietist Christianity is grounded on central orthodox convictions (Trinity, Christ, cross, Scripture) and emphasizes both personal and social transformation (sanctification and mission). Yet, Pietists are known for flexibility of theological exploration and an appreciation for the experiential and relational elements of theological knowledge. These seem necessary for practicing an irenic, inclusive, socially-relevant faith in our present context. An increased role for Pietist expressions or Pietistically-informed streams of evangelical Christianity can greatly benefit the larger project of Christian renewal.

I agree with what I’ve heard most contributors suggest so far in this conversation: we do not need to call for a moratorium on the use of the term evangelical (as Donald Dayton famously suggested). But if we are going to retain or recover a healthy semblance of unity amidst diversity for the future, I wonder if those of us who are prone to thinking of ourselves too often as evangelicals (the noun) should begin to consciously identify rather as evangelical Christians (an adjective) who share a common ethos and a central passion for the Gospel. By the Gospel I mean the story of Jesus of Nazareth, the Son of God and risen Christ, who is reconciling sinners—and the created order—to God and who invites all believers to join in that project of reconciliation. When that ethos and passion have been the primary characteristics of evangelical Christians, we have been most unified, despite our variety.