The Younger Evangelicals; Facing The Challenge of the New World

The Younger Evangelicals; Facing The Challenge of the New World. (c) 2002 Baker Books, Grand Rapids. pp.283. price 26.95
Robert E.Webber- President, Institute for Worship Studies: Myers Prof. of Ministry at Northern Seminary: Emeritus Prof. of Theology at Wheaton College.
Book available at Leadership Centre Ph. 1-800-804-0777

Introduction.
This is a story about transition. i.e. older evangelicalism to younger evangelicalism. Like other paradigms, evangelicalism has experienced change. The present change is being led by "younger evangelicals".p. 15. The term "younger" refers to age (twenty something) and to an approach and attitude to change. Evangelicals are designated as "traditional-1950-1975, pragmatic- 1975-2000, younger-2000-"p.17. Younger evangelicals come form a great variety of churches, denominations and countries. The introduction ends up with an overview of the book under the heading, "How to read this book".p.19.
PART 1 Introduction to the Younger Evangelicals
Ch. 1 A Century of Evangelicals.
Twentieth century evangelicalism was characterized by a "fundamentalist-liberal conflict".p.24. There were three movements in that evangelicalism. Churches, church agencies, schools (theological), etc. reflect these movements. They are "fundamentalism (1925-1945), neoevangelicalism (1945-1966), and evangelical diversity (1966-2000)."p.25. These movements are discussed historically. note: Pragmatic evangelism is a movement that was influential at the end of the century. It is symbolized by Willow Creek Church. Pragmatic evangelicalism has "emerged as one of the most controversial movements of the twentieth century".p.41. At issue seem to be things such as perceived consumerism, too heavily need based, too entertaining, etc.
Ch.2. A New Kind of Evangelical.
In the movement of evangelical diversity evangelicals are identified as traditional, pragmatic, and young. (see Introduction). Younger evangelicals demonstrate an appreciation for tradition, order, communicating through story, imagination, community and willingness to make commitments. They are made up of "thinkers and practitioners".p.53. There are 24 characteristics identified for the young evangelicals.
PART 2. The Younger Evangelical Thinkers.
Ch.3. Communication. From Print to Cultural Transmission.
When culture changes communication must change, Communication by culture has replaced communication by print. "The younger evangelical has embraced a more cultural form of communication and applied these communication principles to ministry"p.69.
Ch. 4. History. From Ahistory to Tradition.
"Radical Orthodoxy"p.72, a movement back to tradition is attracting nonevangelicals. It emphasizes a return to theology, an ancient formulation of faith and classical Christianity. These themes are embraced by younger evangelicals. A return to classical Christianity and memory tradition is evidenced in some older evangelicals as well. In the process of deconstruction younger evangelicals are drawn to the Celtic tradition and the Middle Ages.
Ch. 5. Theology. From Propositionalism to Narrative.
The "Christian metanarrative"p.84, is presented. "God legislates human self-determination." St. Gregory. Evil is the result of choice which in turn results in death. The sin of Adam and Eve was a"refusal to ascend to God".p.85. All this makes necessary salvation. This is theology based on the "narrative of Israel and Jesus,"p.87, not reason and the scientific method. Four Christian views are presented regarding the interpretation of the Genesis story. The views of John C. Polkinghorne, dean and chaplain of Trinity Hall, Cambridge, on creation are presented. The stewardship of creation needs to be a part of theology. The question of understanding truth is addressed.
Ch. 6. Apologetics. From Rationalism to Enlightenment.
A brief overview of the history of apologetics is presented. "Evangelical foundationalism" is "a defense of Christianity based on God’s revelation in an inerrant Bible."p.97. "Postfoundationalism, asserts that Christianity can stand on its own; it needs no rational defense."p.99. The church as a Christian community is a key apologetic.
Ch. 7. Ecclesiology. From Invisible to Visible.
The evangelicalism of the twentieth century focused on a view of the church that defined it as any gathering of Christians. Churches were "saving stations"p.108. There is now a shift, among younger evangelicals, to a view of the corporate, visible church. It is not a shift away from doctrine and evangelism. The term ‘visible’ church has to do with a coming together of Christians, e.g. Protestant, Catholic, which results in a greater visibility and a type of ecumenicalism with an impact on culture, society and politics. This creates the potential for a stronger force against such issues as abortion, pornography, etc. Just as Israel was a visible people of God, so the church needs to be a visible body. The postmodern church is described as "ecclesial"p.117, in paradigm, community, ministry and mission. On p.123 there is review of the Younger Evangelical Thinkers. (Part Two).
PART 3. The Younger Evangelical Practitioners.
An article by Tullian Tchividjian, grandson of Billy Graham, is presented as an introduction to part three. It "represents the heart cry, and the direction of the younger evangelical". p.130. The title of the article is -A Cry for Difference from the Culturally Weary.
Ch. 8. Being Church. From Market to Mission.
Willow Creek Church is seen as a market driven church. The missional church ("church as mission"p.133) is characterized by the paradigm shift in evangelism from "come to Christ and then to the church" to "come to church and then to Christ."p.134. A missional church is not driven by consumerism (need based). Missional churches are often start-up churches. It is too difficult to change an existing church to a missional church. Mars Hill Church, Michigan, is cited as a large (attendance of ten thousand) missional church. It began in 1999.
Ch. 9. Pastors. From Power to Servanthood.
Many of the larger churches in the last twenty five years have been led with a CEO style of leadership. The change to a Biblical servant leadership is a priority for younger evangelicals. note: (One of the most powerful messages I (HD) have heard on servant leadership I heard from Bill Hybels.)
Ch. 10. Youth Ministries. From Parties to Prayer.
A brief historical overview is given about the characteristics of youth and youth movements. The present youth are compared to their boomer parents and nine differences (changes) are identified. The direction of youth ministries is away from parties, programs, etc, to prayer and what could be called more serious ministry and youth are responding positively.
Ch. 11, Educators. From Information to Formation.
"Information without transformation is pointless." David Clark. How can we guarantee transformation from information? The changes necessary in education are not as easy as in the churches. Start up colleges are not an option. It will a require a serious kind of ‘renovation’ which has unique challenges.
Ch. 12. Spiritual Formation. From Legalism to Freedom.
The word spirituality has changed drastically in meaning in recent decades. Legalism is very limiting. A significant part of the spirituality of younger evangelicals is "the return to more ancient forms of spirituality". p.179 This is also called "the return to the sacramental and the restoration of premodern traditions". p.180 These two topics are discussed. With premodern traditions pilgrimages and icons are becoming more popular.
Ch. 13. Worship Leaders. From Program to Narrative.
Among younger evangelicals there are three trends in worship. The first is a "reaction to entertainment worship".p.188. The issue here is not style and/or instrumentation but the reality of an encounter with God in worship. The second is "the longing for an encounter with God’s presence."p.191. Three symbols of the presence of God are, "the assembled people, the baptismal experience, the presence of God in the word and Eucharist."p.192. There is an increasing emphasis on art as a way to "remind us of the invisible". Ashley Olsen. The third trend is "a restoration of liturgical elements of worship".p.195. "Younger people today seem to be more interested in worship that has silence, contemplation, historical elements." Dale Dirksen. "Worship is an art form". p.198.
Ch. 14. Artists. From Constraint to Expression.
The arts are a reflection of convictions about Christianity. Three different theological views of art are presented. They range from art being viewed as a worldly expression to an expression of genuine worship. The significance of icons is discussed.
Ch.15. Evangelists. From Rallies to Relationships.
Evangelism for young evangelicals is not about rallies and programs. It is about relationships. These relationships are a healthy environment for discipleship. The method of evangelism is process evangelism involving stages of seeker, hearer, kneeler and faithful. Each stage has a rite of passage which leads to the next stage.
Ch.16. Activists. From Theory to Action.
Action arises out of theory. It will determine the kind of action. The theory (teaching) is clear. We are to be in the world but not of it. We are to be the soul, salt and light, of the world. Young evangelicals support the concept of the "embodied presence of Jesus". Dawn Haglund, in culture. i.e. salt and light. In the context of being the embodied presence of Christ the issue of war on terrorism is discussed. There needs to be clarity on the uniqueness of dual citizenship here; heaven and earth, church and nation.
PART 4. Conclusion.
Ch. 17. A New Kind of Leadership for the Twentieth Century.
This chapter heading summarizes the book. Specifically the new leadership is "young evangelicals". The leadership is "cultural, spiritual and theological".p.241.
Comment. HD.
In this book Bob Webber is discussing evangelicalism of the twentieth century and focuses on the changes that have taken place in the last half of the century. These changes involve three groups of evangelicals whom he labels traditional, pragmatic and younger. At the close of each chapter he presents a ‘table’ comparing these three groups with reference to the topic being discussed. Webber believes that younger evangelicals will be the leaders of evangelicalism in the twenty-first century. In our community I have not seen much evidence of the kind of changes Bob says are already happening in terms how church is being done. I tend to agree with Sally Morganthaler’s comment about the book, "eye popping, brain-bending." I did appreciate Bob’s optimism in his presentation. I bought this book in order to be able to revisit the information as we continue to experience change. One of best my friends is a young evangelical! (Dale Dirksen).