The Overton Salon

By Andrew Dyrli Hermeling

First of all, this post is written with the utmost respect for Austin, and the title is little more than a literary device for introducing my thoughts in response to Austin’s most recent post.  In light of the recent dialogue between Sarah and me, I would hate to earn a reputation for combativeness!

Now, on to my actual thoughts.  The words ‘Evangelical’ and ‘Evangelicalism’ really frustrate me for a number of reasons.  One, they are no longer useful, for as Austin points out, “…there are lots of “evangelicalism” out there, not just one….”  To contrast, as an Episcopalian, you are either a member of the Episcopal church or not.  Although there is a diversity of theology within the Episcopal church, the term is pointed and can only describe one particular branch of the Church (please note my differentiation between a church and the Church, the latter by my definition including everything from Eastern Orthodoxy to Pentecostalism).  This is not true of Evangelicalism, as there are huge differences between the many branches that all call themselves Evangelicals.  Because of the sheer diversity of potential meanings, the word requires too many qualifiers and clarification to continue being useful.

Two, the very word, if taken at face value, advocates a theological perspective that I find misguided.  All Christians ought to be committed to evangelism.  But by naming a church Evangelical, it implies that the primary goal of the Church is evangelism.  I do not have issue with a congregation whose gifts may make them well prepared for evangelism, but when the value of the Church is measured by its conversion rate, the Church has elevated one facet of the faith above others.  What then is the role of monasticism?  While some “Evangelicals” have begun advocating for a “new monasticism,” as addressed in the book School(s) of Conversion: 12 Marks of a New Monasticism, monasticism by its very definition, strives to remove itself from the prevailing culture, thus removing one of the essential tools of evangelism, cultural engagement.  Evangelicals have traditionally distanced themselves from the concept of monasticism while still benefiting from the fruits of earlier monastic movements (including the preservation of the very Word itself) which form the bedrock of Western theology.  Furthermore, the theology of Evangelicalism can, although not universally, lend itself to the creation of “seeker” churches, churches that exist and work under the model that new membership is the primary purpose of the church.  This too is problematic, as it tends to limit the depth of theological teaching that takes place during worship and church gatherings and often leaves its congregants with a dangerously simplistic personal theology.  (As the graduate of a Christian university, I have seen the consequences of such a theology first-hand.)

Three, as Austin stated, Evangelicalism holds a “…very unloving view of ‘mainstream denominations.’”  There is little more infuriating than the divisiveness and claims of illegitimacy in regards to other churches that plague the Evangelical community.  There is “…one holy catholic and apostolic Church….” and “…one baptism for the forgiveness of sins,” according to the Nicene Creed.  Although many Evangelicals have downplayed the creed’s authority, the creed was the expression of a united early Church.  Furthermore, the stigma attached to long established denominations due to a perceived limitation caused by tradition is nonsensical as this tradition, when used correctly, is an essential tool for biblical understanding.  While obviously I do not suggest that Evangelical pastors have sub-par theological educations, the ordination standards set by denominations help to ensure that teachers within the Church are qualified.  Moreover, denominations provide individual congregations with another degree of accountability which is absent among unaffiliated congregations.

Now, the irony of all of this is that theologically, I find that I agree rather strongly with Austin on most things, and perhaps the reason for my position outside of Evangelicalism is rooted in my upbringing within the Episcopal church just as Austin’s adherence to evangelicalism is rooted in his upbringing.  However, one thing to me is clear: that despite three paragraphs worth of reasons why I am not and Evangelical, it is important to remember that Jesus established one Church, of which both Evangelicals and Episcopalians are members.