Introduction.

The epistemological quest.

The criteria and post-modernism.

Two different approaches.

Conclusion.

Introduction

D.W. Bebbington, professor of History at the University of Stirling, is one of the contemporary historians of Evangelicalism, his reputation established by the Evangelicalism in Modern Britain in which he affirmed his own definition of an evangelical, in the so-called ‘Bebbington quadrilateral’. These four qualities have been the special marks of Evangelical religion: ‘Biblicism’, a particular regard for the Bible; ‘Crucicentrism’, stressing the atonement of Christ on the cross, ‘conversionism’, the belief that lives need to be changed; ‘activism’, the expression of the gospel in effort.

The epistemological quest

Premodern epistemology presupposed that God exists and knows everything and, through revelation, He has disclosed something to us.  The focus changes during modernism with the thought of René Descartes (1596-1650) ‘I think, therefore I am’. The ‘I’ factor implies that we are no longer dependant on God for all our knowledge. What we cannot understand with our thinking cannot therefore be true.

Postmodernism goes even further saying that nothing we think that we know can be checked against reality as such. The truth about reality itself is forever hidden from us. All we can do is tell stories. Lyotard affirms that postmodernism is ‘incredulity toward metanarratives’; there is no longer a single story that holds culture together but all stories are equally valid. This concept, known as the ‘death of truth’, affirms that human beings do not have the potentiality to reach truth fully, also known as ‘objective truth’.

The criteria and post-modernism

We can deduce that, from a postmodernist’s point of view, Evangelicalism is no more truthful than any other religion or movement, but to what extent are these four-fold criteria relevant today?

Bebbington’s evangelicals hold ‘Biblicism’ in high regard. They would suggest that the Bible is the authoritative truth; utterly inspired by God.  Post-modernists, however, do not regard the Bible as a metanarrative, or as the absolute, true Word of God. Because of their different foundations, Biblicism will hardly be relevant as a first approach to postmodernism.

Evangelicals consider that through the death of Christ, humanity is reconciled to God and through the cross alone salvation is available (Crucicentrism). This is an unchangeable truth of the gospel. Postmodernism stands against absolutism in truth. For this reason, Baucham affirms that there is no space for God in postmodernity. McLaren, instead, offers twelve strategies for the church to adapt in response to postmodernism. I would not bring these concepts to their extremes as Baucham and McLaren do, but in principle both are right. The doctrine of the cross cannot be changed, but at the same time it should be presented with an awareness of the socio-cultural environment, as McLaren suggests.

The case of ‘conversionism’ is different, because it implies the experience of salvation.14 Postmodernism has two different categories. Those holding the fact that human beings cannot have objective knowledge about anything, and those affirming that human beings can in measure approach the truth in some objective sense. In fact for a postmodernist the only way to grasp truths is to experience something in person. It is at this point that speaking about experiencing salvation would be relevant. It will not be an abstract theory to grasp but a concrete and personal experience that leads to a personal truth.

As conversionism is relevant in postmodernity through experiences, so ‘Activism’ is relevant through relationships. Evangelicals are moved by passion for Jesus’ name, after their conversion, in spreading their experience of salvation through mission and evangelism. They are also highly involved in social works towards the destitute. Postmodernism would agree with the social works connected to evangelical activism but it would suggest a pure human motive rather than one concerned with the gospel. In response to that, some evangelical churches, understanding the times, first identify people’s social needs, and build new relationships in the community around them with the final aim to present the gospel. Open conversations and new relationships will expand biblical truth and reach more people with the gospel.

Two different approaches

There are two different ways to see evangelicalism in postmodernity. The first one is a negative approach, like a threat. According to Stanley Grenz the future of Evangelicalism is in doubt due to the shift that the Western culture is undergoing at present by the challenge of ‘postmodernity’. The second approach looks positively at the past and sees that Evangelicalism has always been influenced by the cultural environment and it should use this context to express itself and spread its truth more. As the challenges of the Enlightenment influenced people like Jonathan Edwards and John Wesley resulting in the birth of Evangelicalism, so it is important to discover new methods to bring evangelicalism in a new stage without changing the core message. An example could be small group Bible studies or home groups addressing the issues of the day.

Conclusion.

As a first approach to postmodernity ‘Biblicism’ and ‘Crucicentrism’ cannot be so relevant as ‘Conversionism’ and ‘Activism’. In fact, it is through experiences and relationships that we can start an approach with the people around us. The new challenge of Evangelicalism is to be relational. Postmodernism has to be perceived not as an obstacle but as a chance to develop a new methodology, focused on the culture, able to communicate the ‘old’ Truth, the biblical message, in a new way, which is easier to grasp by this generation.