By Clive Calver and Rob Warner
Hodder & Stoughton. 178 pages
ISBN 0 240 64237 8
A 'seething pot' is how Jim Packer paints current evangelicalism and his Foreword commends the two authors of this book in their attempts to monitor and direct its UK scene. He goes on to contrast the church routines of his own youth with the 'wonderful ... new vitality' he sees today. This celebration volume for the 150th anniversary of the Evangelical Alliance is, as Packer rightly observes, a warts-and-all snap-shot of how things really are. 'The tidiness of sedate death is giving way to the untidiness of immature life.'
Individual chapters are not credited to one of the two stated authors and the use of the first person sometimes leaves the readers wondering about his identity. It is ironic then that the earlier chapters address the fact that 'Evangelical Christians have largely been passing through a 20th-century identity crisis' (p. 14). When they trace the biblical and historical roots of our rich heritage they do, however, descend into caricature, as when 'organisational' unity is contrasted unfavourably with 'relational' unity (p. 13) or 'fundamentalists' are contrasted with 'evangelicals' (p. 20).
Overall, the book depicts much that is good about evangelicalism. 'The true nature of our unity lies in that single word 'love'.' (p. 31). Scripture is quoted freely and truth is seen as foundational. Inter-faith syncretism is properly disowned by quoting John Stott with approval: 'Tolerance can degenerate into an unprincipled confusion of truth with error and goodness with evil'(p. 56).
Evangelism and world mission are shown to be the deepest roots of our unity: 'We are committed to the truth of the gospel and the principle that freedom of religion should include the right to propagate it' (p. 58). Excessive individualism is shown to be unbiblical and a whole chapter is given to better ways of handling disagreements on lesser matters among those agreed about essentials (chapter 9).
Perhaps because it is such a faithful representation of current gospel church life, we should not be surprised at the theological fuzziness which runs through this book.
An important central chapter is called 'Fracture Points' and it lists no less than 13 'reefs on which evangelical unity ... has been regularly prone to shipwreck' (p. 60). No genuine Calvinist, however, will recognise him or herself in this inept analysis (pp.61-63); evangelicals committed to cessationism are dismissed since it 'has lost credibility'(p. 67), while women's ministries are discussed without any reference to the crucial concept of 'headship'(pp. 78-81).
The confusing classification of evangelical streams is all at sea. Where would it put the many UK churches holding Reformed views of salvation, independent policies in church government, but which readily co-operate on a gospel basis (pp. 128-129)? We deserve better from a book claiming so much.
Misrepresentation
It is in its treatment of ecumenism that this tract on unity is most disappointing.
Dr. Lloyd-Jones's 1966 call is misrepresented as being for 'a single united evangelical church' (p. 127), which is simply untrue. To suggest that his 'fiery rhetoric' was 'impassioned eloquence ... in the heat of the moment' (p. 65) also gives the reader a false impression. His theologically-reasoned address publicly presented the position which he had privately set before the Commission reporting to the Assembly.
The Doctor's call was rejected, not because of his passionate manner but because John Stott disagreed with the content of what had been said. Those who use history to support their own position need to be more careful than the writers of this book.
There is a widespread perception that the EA is dominated by charismatics. The fascinating crystal-ball chapter 'The Future of Evangelicalism', betrays the authors' own perspective in assuming that 'by the end of the century no less than one half of all evangelicals will be charismatics' (p. 158).
Looking ahead, they also question the optimism of those who think they can reform their denominations from within (p. 153). In addressing the recent corrosion in biblical convictions, however, they fail to answer their own key question: 'When does an evangelical cease to be an evangelical?' (p. 154).
The book closes with a reminder that 'The greatest prospect is the one most beyond our control. While we can pray for revival, it cannot be manufactured.' (p. 160). In that prayer all evangelicals, whether in the EA or not, must surely say: Together We Stand.
Alan Gibson,
General Secretary, British Evangelical Council
