What is Evangelicalism?

Evangelicalism is a movement started in the early 18th century of England of Christian denominations that agree to work together for the preaching of the gospel based upon a general agreement of primary doctrine, historically characterized by the Bebbington Quadrilateral and belief in the Trinity.  Shifting opinions among denominations as to what constitutes primary doctrine have led to frequent debate as to who is an evangelical, whether it should be best characterized by Confessional Evangelicalism, Generic Evangelicalism, or Postconservative Evangelicalism.  Though evangelicals have expressed "activism" by being involved politically, whether against slavery or abortion, they are defined by their commitment to preaching the gospel rather than political activities.

The Bebbington Quadrilateral is often recognized as the standard sociological description of Evangelicalism.  It consists of a conversionism (the belief that a person's life should be changed in repentance), activism (the belief that one should practice their faith in evangelism and humanitarian efforts), biblicism (the emphasis on the importance and reliability of the Bible), and cruci-centrism (the work of the cross as the central aspect of what Christianity is). This definition can be problematic if one uses it to define or predict how evangelicalism should continue to behave and the Quadrilateral can be problematic if one only looks at the sociological element and not the doctrinal element of the gospel. Furthermore, the Quadrilateral can be problematic because not only evangelicals work together express the Quadrilateral, but also non-evangelicals who don't cooperate in evangelistic efforts (e.g., Catholics and Schleiermacher liberals) also could be said to demonstrate the Quadrilateral. Moreover, Bebbington overlooked how all groups that historically considered themselves as evangelical held to the Trinity and they considered those groups who rejected the Trinity as non-evangelical.  This is most clearly seen in how George Fox's early Quaker group was not considered evangelical until they later adopted belief in the Trinity.  At that point, the Quakers, who previously did not consider themselves evangelical began to consider themselves evangelical and other evangelical groups who previously did not consider Quakers evangelical began to consider them as evangelical. Moreover, Mormons (the Church of the Latter Day Saints) as well as Unitarians have never been considered as evangelical, specifically because of this issue of the Trinity.

I find the focus on primary doctrine important because it explains why there are debates between Confessional Evangelicals, Generic Evangelicals, and Postconservative Evangelicals.  Primary doctrine was more agreed upon early on, which is why the 20th century has more debate. Disagreement over inspiration in the 1820s eventually led to B.B. Warfield's huge inerrancy debates in the 1880s.  However, even early on in the 1730s, there was disagreement on some points of primary doctrine.  Wesley considered belief in original sin to be primary doctrine that should be taught as part of the Gospel, while others after him did not.  Yet, there was sufficient agreement to allow different denominations to work together.  There were definitely strong doctrinal debates in the 1730s between Wesley and Whitefield.  Yet, these doctrinal debates were secondary doctrines, which is why Whitefield shows signs of support at Wesley's funeral.  The groups never had perfect agreement on primary doctrine, but always enough to decide that it was valuable to continue working together to preach the gospel.

I define primary doctrine (drawing from and expanding ideas from Al Mohler, Grant Osborne, and Kevin Vanhoozer) as that doctrine which is most important that all Christians should believe in and which disbelief in it is considered error serious enough that we should not work with them in evangelistic efforts. This can be subdivided into dogma and mere correct teaching, the former is necessary to be considered a Christian and the latter necessary for fellowship. A violation of primary doctrine can mean that you are considered as not a Christian or it could mean that you are merely considered in serious doctrinal error such that fellowship is denied.  Secondary doctrine is that teaching which separates denominations. If you are a good member of your denomination, you will believe all of your denomination's secondary doctrines.  Tertiary doctrine is theological opinion.  It is important to note that each denomination has its own opinion on what counts as primary, secondary, and tertiary doctrine.  The World Lutheran Federation (of which the ELCA is a part of) considers salvation by faith alone as a secondary doctrine, in that their 1999 statement restored denominational fellowship with Catholicism.  However, the Missouri Synod Lutherans (which are not a part of WLF) considers it a primary doctrine and has no fellowship with Catholicism, considering it to teach a false gospel (indeed, Catholics are not even considered as true Christians by them).  The Evangelical Free denomination places quite a lot of doctrine as tertiary, in order to allow each local church congregation a maximal amount of doctrinal freedom.

Gradual changes in opinion over primary doctrine has divided evangelicals into Confessional Evangelical, Generic Evangelicals, and Post-conservative evangelicals.  Confessional evangelicals emphasize the inerrancy of the Bible, salvation by faith alone, the early Trinitarian creeds, and the Reformed Confessions as primary doctrine.  Generic Evangelicals emphasize belief in the Trinity and salvation by faith (not necessarily faith alone), and allow Catholics and Eastern Orthodoxy to be considered as a valid denomination. Post-conservative evangelicals allow open theists and Coptics (i.e., non-Chalcedonian churches like Nestorians and Monophysites) to be considered as a valid denomination. Roger Olson describes this view as broad belief in Jesus as God (not necessarily affirmation of Trinitarian creeds), salvation by faith (not necessarily faith alone), and the general reliability (not necessarily inerrancy) of the Bible.

Different denominations debate as to whether correct Christian teaching (i.e., primary doctrine) has actually been held everywhere, always, and by all.  Cornelius Van Til specifically rejects Vincent de Lérins as wrong because Van Til holds that there was only divided opinion and not unified opinion in the early church. Yet, both Van Til and Thomas Oden (a famous adherent of Vincent de Lérins) would be considered evangelical because they generally agree on primary doctrine and would be willing to work together in an evangelistic effort. As Roger Olson says, evangelical faith is the shared faith of those working together in the evangelical movement.

The movement of evangelicalism is defined by interdenominational cooperation. Evangelicalism started as a movement with the Great Awakening of Whitefield and Wesley, which constituted an interdenominational cooperation that had not previously been seen among Christian denominations (previously, denominations only worked alone). Prior to Wesley, when a new denomination was formed, it was usually considered heretical, so they didn't work together.  Even if there is one or a few examples of inter-denominational cooperation prior to the Wesley/Whitefield revival, the Great Awakening made inter-denominational cooperation both normative and significantly larger in scale (special thanks to my classmate, Sarah Bowler, for pointing out this observation).

As evangelicalism moved internationally through the Keswick, Pentecostal, and Billy Graham ministries, many world-evangelicals began to emphasize the activism aspect of humanitarian efforts as equally important as the activism aspect of evangelism.  Nevertheless, the 1974 Lausanne Conference clarified that the gospel was to be defined as evangelism and that the evangelical movement was defined by this focus, even as it continues both evangelism and humanitarian efforts. It is this evangelical cooperation for the gospel (i.e., the declaration that we are sinners who justly deserve to be punished in eternal hell and that, while we were still sinners, Christ demonstrated His love for us in that He died for us, and that we can receive forgiveness from our sin if we repent from our sins and believe in Christ as Lord and Savior)  that distinguishes the Lausanne Conference from the more ecumenical movement of the World Council of Churches.