====================================================================== The Religious Studies Publications Journal - CONTENTS BOOK NOTE #2 Volume 1.032 April 1992 ISSN 1188-5734 ====================================================================== Book Note - Full Text The Variety of American Evangelicalism, edited by Donald W. Dayton and Robert K. Johnston. The University of Tennessee Press. 285 pages. 1991. America's evangelical community is celebrating its important golden anniversary this year, with the National Association of Evangelicals (NAE) turning 50 years old. Since organizing in 1942 under the "evangelical" banner, conservative Protestants have multiplied their numbers and increased in religious, political and social clout in ways that few outside their circle would have dared -- or cared -- to predict. But to what end? That is the question posed by this latest, self-conscious self-analysis by evangelical scholars. Based on discussions and reports of members of the Evangelical Theology Group of the American Academy of Religion, this fine collection of essays, musings, and conclusions represents a valiant search for true evangelical identity and identification. After more than a half-century of striving, modern evangelicals not only have arrived, but they now are asking themselves some serious questions about what they have become -- and what they still stand for. Combined in one volume, the fruits of these discussions are simultaneously helpful and disturbing. The contributors both summarize various evangelical perspectives and clarify key distinctions within the conservative movement. But readers will be disappointed if they expect to find a contemporary version of the "fundamentals" of the faith. Instead, this glimpse into the soul of evangelicalism leaves unsettled any and all questions about the possibility of formulating an "evangelical litmus test" or defining creed. The contributors indicate that no simple "norming norm" now exists to assist both observers and adherents of conservative Christianity who wish to separate out the supposedly true heirs of authentic evangelical faith and practice. Not that the writers don't try hard to sort out the genuine believers from the mere pretenders. Their efforts to come up with a suitable array of systems to categorize the faithful are laudable, and they reflect the challenges in trying to understand the awesome and bewildering nature of the vast expanse of groups that claim refuge under the evangelical umbrella. In the end, there is no quick definition of convenience, no shortcut through the "confusing conglomeration" of traditions, in the words of Roman Catholic missiologist Thomas Stransky. Just how confusing is the situation? Donald W. Dayton, one of the book's editors, claims that "the category 'evangelical' has lost whatever usefulness it once might have had ..." The other editor, Robert K. Johnston, quotes W.B. Gallie to say that the term _evangelical_ is "an essentially contested concept." Others quoted in the book call the term "fluid," say that it is "shrouded in controversy," and give up on it altogether, saying that the label _evangelical_ "eludes definition." Illustrations of the confusion abound. Johnston quotes historian Joel Carpenter as writing previously that "fundamentalists are evangelicals, but not all evangelicals (are) fundamentalists." Dayton cites historian George Marsden, a contributor to the book, as drawing a distinction "between 'prefundamentalist' and 'postfundamentalist' uses of the label" _evangelical_. Contributor C. Norman Kraus, writing from a Mennonite perspective, attributes "a certain ambiguity" to the use of the term _evangelicalism_, and states that "the evangelical movement" begun in the 1940s "has been an uneasy coalition" of "different and conflictual groups." Going back much further, contributor Richard T. Hughes suggests returning "to the sixteenth- century Reformation" in an effort to understand "who belongs in the evangelical spectrum ..." Further historical questions arise when pietism, pentecostalism, and the holiness movement are examined under the evangelical prism. And, as Dayton is quick to point out, "even more complex are the problems of encompassing Adventism, anabaptism, or confessional orthodoxy (whether Lutheran or Reformed) in any usual understanding of 'evangelical.'" Whew! C. John Weborg, another contributor, sums up the conundrum well when he says: ... Evangelicalism still seeks an identity. Robert Webber has identified fourteen groups of evangelicals. My view is that the term _evangelical_ is more connotative than denotative, more descriptive than definitional. Even if these groups hold in common a high view of Scripture, a highly structured atonement theology, a belief in a specific form of eschatological vision, etc., the views are not uniform. Readers who feel the whole effort is a bit strained -- and maybe even unnecessary -- will find some support in the book. Certainly not everyone is losing sleep over the issue of who is a true-blue _evangelical_. In his contribution, Milton G. Sernett suggests that African-American scholars (who represent a sizeable group of conservative Christians) have better things to do with their time than to dispute the label. Contemporary black theologians do not seem much interested in the question this forum addresses. White evangelicals are the ones who seem troubled by competing varieties of evangelicalism and the accompanying identity confusion. Our rather formal endeavor is, we must admit, born of disarray primarily among white Protestants who have been elbowing each other for the right to march in the evangelical parade. But what a parade it is! Several research projects are underway with the aim of trying to clarify and specify the questions of evangelical theology, practice, and history. Timothy Smith, the distinguished, retired John Hopkins University historian, is working with his students to compile an "analysis" of twelve North American evangelical "movements," Johnston reports. A forthcoming book by Smith is entitled _The American Evangelical Mosaic_. ("Mosaic" and "kaleidoscope" are two terms sometimes favoured by students of the colorful evangelical landscape.) Three other professors -- David F. Wells of Gordon-Conwell Theological Seminary, Mark Noll of Wheaton College, and Cornelius Plantinga, Jr. of Calvin Seminary -- "recently were awarded a $400,000 grant for a four-year project to strengthen evangelical theology out of a Reformed perspective," Johnston says in a footnote. Nor is the pentecostal tradition to be ignored; the Lilly Endowment, Inc., of Indianapolis, Ind., has awarded a three-year grant to Wheaton College's Institute for the Study of American Evangelicals "to explore the connections between traditional American Protestant 'mainstream' (movements) and the pentecostal and charismatic movements," according to a statement about Lilly's plans. Awards for the first round of grants for such studies were to be made in April 1992. A second round of competition for grants will be open until October 1992. In such a climate of intense study, _The Variety of American Evangelicalism_ is a valuable primer to the issues under debate and consideration. The essays are extremely well-written and well- researched, with ample footnotes for further study. To cite just one example, Marsden's essay makes reference to a valuable and previously little-known dissertation on former fundamentalist leader William Bell Riley, a mentor to the Rev. Billy Graham. Since Marsden wrote his essay, the dissertation has been published as a book, _God's Empire: William Bell Riley and Midwestern Fundamentalism_, by William Vance Trollinger Jr., available from the University of Wisconsin Press. Similarly important citations appear throughout _The Variety of American Evangelicalism_. As editors, Johnston and Dayton play off each other well, with Johnston affirming the existence of "an extended family" of evangelical groups, and Dayton wishing to "question the continuing usefulness of the label _evangelical_ as a historical and theological category." In the search for appropriate metaphors, the game of baseball may serve as a useful illustration. Visitors to the ballparks this spring might be reminded that "you can't tell the players without a program." For both spectators and players of evangelicalism this season, _The Variety of American Evangelicalism_ is an essential guide to _both_ the players and the program. During the NAE's 50th anniversary season, participants and spectators of the great North American pastime of evangelicalism should feel encouraged to "play ball" in this spring of renewed interest in the conservative Protestant resurgence. Dayton and Johnston, with the other able contributors, have done their best to "throw out the first ball" and to "let the games begin." But be forewarned: there are no umpires, and the contributors feel free to call 'em as they see 'em as they "root, root, root for the home team(s)" of their respective traditions. Readers are reminded to bring with them their own peanuts and crackerjacks. This CONTENTS Book Note was written by: Carl Briggs Director of Public Relations Alderson-Broaddus College in Philippi, W.Va. briggs@ab.wvnet.edu ------------------------------------------------------------------------ COPYRIGHT: Unless otherwise noted, copyrights for reviews and book notes that appear in the Religious Studies Publications Journal - CONTENTS are held by their authors. Republication in any medium requires the written consent from the author and advance notification of the CONTENTS project director. Contact 441495@Uottawa (BITNET), 441495@Acadvm1.Uottawa.CA for further information about the CONTENTS project. ------------------------------------------------------------------------