John G. Stackhouse Jr. has provided a welcome tool for studying Evangelicalism as part of the Oxford series of “Very Short Introductions.” Evangelicalism: A Very Short Introduction is indeed a “very short introduction.” As such, it is a constructive, easy-to-read, and understandable volume, providing a foundation for the subject. Evangelicalism is perhaps the most important religious movement in the history of the United States. It is America’s folk religion, as Randall Balmer called Evangelicalism in Mine Eyes Have Seen the Glory (Oxford University Press 2014). It has permeated American Culture, literature, and values. It has also absorbed American culture and political views, becoming a distinctive version of Christianity in the process. Yet, its missionary expansion has also made it a global phenomenon. Stackhouse clarifies that today's typical evangelical is a woman living in the global south. In other words, Evangelicalism is complex, complicated, and contradictory—not an easy subject for a “very short introduction.”
The short history of Evangelicalism begins with a particular type of Protestantism. This section provides the reader with an excellent outline to do further research. He refers to people unfamiliar to the average reader, such as Jan Hus and the Hussite resistance, as well as the Lollards and others. But Stackhouse quickly focuses on more familiar territory: Evangelicalism's historical roots in England and the ministry of John Wesley and George Whitefield. From there, the bulk of the book focuses on the United States, where Evangelicalism flourished and developed the innovations that characterize it today.
Perhaps the book's most helpful, contradictory, and controversial section centers on Stackhouse’s definition of Evangelicalism. Many have ventured here before. In a 2018 essay, David Bebbington, a scholar of Evangelicalism, described the four characteristics as “conversionism, biblicism, crucicentrism, and activism.” In other words, evangelicals believe you must have a conversion experience, center your way of life around the Bible, hold a high view of the cross, and bring people to conversion. However, in a 2015 article in The Atlantic, Jonathan Merritt notes that even the most famous Evangelical in the 20th century, Billy Graham, had no idea how to define the movement. But, for most, Bebbington’s definition has survived as the definition.
Stackhouse is not content with Bebbington’s definition. Chapter 2 of the book is devoted to developing a more complex meaning. He gives us six characteristics rather than four. The new defining terms are: Trinitarian, biblicist, conversionist, missional, populist, and pragmatic. As definitions for this movement go, this is pretty good, particularly given how Evangelicalism has developed in the last 50 years.
If there is a weakness in this new definitional list, it would seem to be the word “pragmatic.” Certainly, Stackhouse is correct in saying that Evangelicals have been interested in getting things done. And his evidence of Evangelicals' willingness to minimize inter-denominational squabbles to achieve evangelical goals has objective historical evidence. However, it seems that the culture wars of recent years have begun to undermine this pragmatism. While Evangelicals have held together, they have largely started to lose sight of their ultimate goal of converting the world. By holding idealistically to issues like opposition to abortion, and gay marriage, while wedding themselves to conservative politics, they have lost their pragmatic edge. Recent Pew Research studies have shown a precipitous decline in Christianity, nearly all of it from Evangelicals. Catholics have held virtually steady. One possible explanation for this is that Evangelicals have ignored trends in the culture they are trying to win. To be fair, Stackhouse tackles some of these issues later in the book, particularly in the chapter on “Modern Challenges.”
Overall this is an excellent book for anyone who wishes to read a concise introduction to Evangelicalism—what it is and is not. It is a fine addition to the Oxford series, fulfilling its aim as a concise introduction well. It would be suitable for an introductory course on American religion, and potentially for theology courses examining the different Christian traditions. The further reading section in the back should be the library of anyone who wishes to be a serious scholar of Evangelicalism or American religion.
Malcolm D. Magee is a professor of history at the University of Maryland, Global Campus, Europe.
Malcolm D. Magee
Date Of Review:
June 30, 2023