Book Review: Reinventing English Evangelicalism, part 2

Part one can be found here.

In Warner's discussion of (what he calls) the conversionist-activist axis of evangelicalism, what struck me most was the attempt in the 1980s and 90s to brand evangelical Christianity. Spring Harvest, although undoubtedly in its early years an attempt to encourage and assemble evangelical Christians together, increasingly becomes focused on giving a particular experience - 'building customer loyalty and repeat business' (74). I remember hearing a venue leader from Spring Harvest mention how you were not allowed to talk about week 1 during week 2, just in case people thought they're week wasn't as good! Alpha likewise is the same - wherever a Alpha takes place - the faces, the books and other associated merchandise is present. Related to this is how the evangelical leaders of Evangelical Alliance, Spring Harvest and Alpha were (and are) always claiming that their organisation has this many members/attendees/converts as to suggest we matter; and the reality being something different. The projected or desire growth of the Evangelical Alliance and Spring Harvest declined towards the end of the 90s and more recently so has Alpha. This due in part to the increase in competition from other festivals (New Wine, Stoneleigh, Easter People, Keswick, Greenbelt, etc), other Evangelical groups (Reform, Fulcrum), other introduction to Christianity courses (Y-course, Christianity Explored, Emmaus, Essence).

Throughout Warner's study of the conversionist-activist axis you sense his disillusionment and suggestion that it could have been different. He concludes this section of his book by saying

The entrepreneurial reconfiguartion of evangelical identity colonised the pan-evangelical terrain made available following the fragmentation of conservatism [Steve Holmes has questioned this part of Warner's argument here]. Nonetheless, their advance has proved volatile, transient and self-limiting, promising levels of success that proved untenable. By relativising traditional evangelical convictions, theological and ethical, through pragmatic experimentation and a persistent emphasis upon contemporaneity and cultural engagement, the entrepreneurs opened the door, however unintentionally, for the subsequent emergence of progressive reconfigurations of evangelical identity, when the biblicist-crucicentric axis begn to return to prominence (144-145).

This section of Warner's book is the most enjoyable, much more than the next section which discusses all the different statements of faith (but more on that later). We have an insider's view and critical reflections on what was happening behind the scenes as we all went to Spring Harvest and attended an Alpha course. Some of the criticisms Warner makes here are not new or unique (Martyn Percy and Stephen Hunt have both outlined serious shortcomings with Alpha; while Percy again, James Steven, Robin Parry have lamented the
theology of charismatic worship). What is different with Warner is he has set it in the wider context of the reinvention of evangelicalism by Clive Calver, Pete Meadows, Nicky Gumbel and others. The entrepreneurial spirit that was introduced is in by no means lost, the argument could be made that consumerist tendency has increased with the likes of the Purpose-Driven Church and Life. We've produced an evangelical Christianity
that is forever looking for the next book, song, speaker, conference, for that spiritual pick-me-up. Paul Goodliff, in his book With Unveiled Face (DLT, 2005) writes

Evangelicalism too often wants its heroes and trophies in a way that panders too much to the spirit of the age. It creates its 'well-known public speakers' who ply the pathetically small world of Evangelical conferences and holidays, the organisers of which use the fame of the speaker or musician to attract the (fee-paying) delegate or holidaymaker, and make the event financially viable. I wonder what Jesus Christ would make of it all? (129)

Jim Gordon continues his reflections here and here. Steve Holmes makes a contribution here. I'll post some further thoughts soon ...

Comments

[Jim Gordon]

Hi Andy,what is it about Evangelicalism that makes evangelical culture so amenable to Consumerism? Has it something to do with reducing the Gospel to a packaged presentation and this linked to the 'needs needing to be met' syndrome? And is it in any way linked to evnagelicals themselves placing 'mission' at the centre of the church's life, so that it becomes an end we pursue rather than a divine means to the coming of the Kingdom? I'm fascinated that Rob Warner and his betes noirs, Don Carson and David Wells, agree on the corrosive effects of consumerism on Evangelical principles and practices. These are merely whimsical wonderings at the end of a longish day!

[Dave]

"The projected or desire growth of the Evangelical Alliance and Spring Harvest declined towards the end of the 90s and more recently so has Alpha. This due in part to the increase in competition from other festivals (New Wine, Stoneleigh, Easter People, Keswick, Greenbelt, etc), other Evangelical groups (Reform, Fulcrum), other introduction to Christianity courses (Y-course, Christianity Explored, Emmaus, Essence)."

I think this paints a slightly incorrect picture...

Festivals - New Wine, Easter People, and Stoneleigh did emerge as events and may have taken numbers away from Spring Harvest. However, all three are denominational (Anglican, Methodist, and New Frontiers respectively) and hence attracted support from their associated churches, which obviously preferred to send people to their own event. However, Easter People and Stoneleigh have now ceased (and I think it's fair to say that lack of attendance was not a reason in both cases). Greenbelt and Keswick both pre-date Spring Harvest and have had their own sets of ups and downs.

Organisations - Reform and Fulcrum are both (as I understand) Anglican organisations (and one could possibly say pressure groups), so I'm not sure that they are directly equivalent to the EA.

Courses - a more accurate view is that other courses because some people disagreed with the theological approach of Alpha yet saw how popular and successful it had become.

It may well be that numerically, the EA, Spring Harvest, and Alpha have declined, but I think the analysis is maybe a bit more complex that you presented.