Twenty-five years ago, evangelicals were outside the religious establishment. That establishment was made up principally of the mainline denominations. But today evangelicals have become the religious establishments, however informally. But despite this, I believe that today we are in some peril. We have a fight on our hands and what we’re fighting for is our evangelical soul, for it is possible for us to gain the whole religious world while losing our own souls.

I came to America twenty-five years ago, a newly minted doctor and ready to begin a teaching ministry. Today I look back on this quarter of a century with immense gratitude for the opportunity to serve Christ during these years and for the nourishment which I have received from the Church during this time.

This quarter of a century has been a time of many bright highlights, but if I am not mistaken it is also a time of lengthening shadows in our evangelical world. We have been transformed from being an inconsequential religious player to one of some consequence during this time, but the costs are now becoming plain.

Twenty-five years ago, evangelicals were outside the religious establishment. That establishment was made up principally of the mainline denominations. But today evangelicals have become the religious establishments, however informally. But despite this, I believe that today we are in some peril. We have a fight on our hands and what we’re fighting for is our evangelical soul, for it is possible for us to gain the whole religious world while losing our own souls. I do not say this because I am one of those who thinks that the best is always what is in the past, that we are always in a state of decline, and that if we want to think of a golden age we have to think of something that is behind us. I do not think that way at all. In some ways we, today, are better off than we were twenty-five years ago. Perhaps a lot better off. And yet in spite of that, I believe there are matters within the evangelical world today which are seriously amiss.

So what I would like to do in the time that I have is to look, first, at some of the great surface changes which have taken place during this time and, second, I want to try to look beneath the surface of those changes, and then, third, I want to begin sketching out ways in which I think we might seek to change some directions. So what is the peril I see happening?

Change on the Surface

What has changed most dramatically, I believe, in this last quarter of a century is that when I first arrived here we were at the end of the post war period when evangelical faith was being doctrinally framed and today, for the most part, it is not. Or at least, not obviously so. What shaped the Church then, far more than it does now, was theological conviction about its character and purpose. What shapes it now, far more than it did then, is a marketing ethos. In one sense, this should not be surprising at all. Americans are nothing if not consumers, consumers of images, of relationships, and of things, You perhaps will have seen some of these figures that have been assembled in recent years. We have 7% of the world’s population but we consume 33% of the goods and services. Every year in America, 12 billion catalogues are sent out to see if some unwary consumers can be attracted. The average child watches 20 thousand advertisements on television every year and on an average day you should see 1,600 advertisements. Our whole society has been transformed into a consumer’s heaven and we are nothing if not a nation of buyers, thoroughly at home in, and thoroughly a part of, the life of commerce. We move in and out of it much like fish do through water. It is in this commerce that we live and move and have our being. So the Church’s willingness to adapt to the marketing model for thinking about itself really is not remarkable.

But in adapting itself to this culture, the Church, far more than was the case twenty-five years ago, is having its character, and its purposes, and the way it functions, defined for it. There’s nothing wrong with commerce per se, but I am going to argue that there is something profoundly wrong in trading Christ, or in thinking that religion is the commerce of the soul. Now this adaptation to this kind of culture I see taking place in three very important ways in the evangelical world.

First, the churches, in larger and larger numbers, are adapting themselves to felt needs in the congregations much as a business might adapt its product to a market. In other words, the Church is sanctioning the idea that when someone comes in its doors it’s okay to view that person as a consumer, somebody who is going to attempt to hitch up a product to their own felt needs. The products in question, of course, are the activities, the experiences, the amenities, and the message of the Church. However, what people who are coming in these church doors today are thinking about, and what they want, is not primarily personal salvation. What they want is a sense of personal well-being, however momentary and fragmentary that personal sense of well-being is and our churches are beginning to cater to this. I have no doubt at all that they are going to become very successful. Indeed, some are successful already and they are going to become more successful because marketing in America is what makes the wheels go around. They are, in other words, simply doing what Pepsi has done, what self-help groups have done, the auto makers, the makers of jeans, the makers of movies, and what Madonna herself has done. So why shouldn’t churches do this, somebody might ask? Why shouldn’t they want to be successful in the same way that Pepsi and Madonna are?

The answer is that marketing will produce success but not necessarily the kind that has much to do with the Kingdom of God. To start with, the analogy between the business world and the world of Christ’s Kingdom is a completely fallacious analogy. Consumers in the market place are never asked to commit themselves to the product they are purchasing as a sinner is to the Christ in whom belief is being invited. Furthermore, consumers in the marketplace are free to define their needs however they want to and then to hitch up a product to satisfy those needs, but in the Church the consumer, the sinner, is not free to define his or her needs exactly as they wish. It is God who defines our needs and the reason for that is that left to ourselves we would not understand our needs aright because we are rebels against God. We are hostile both to God and to His law and cannot be subject to either, Paul tells us. Now, no person going into the marketplace, going to buy a coffee-pot or going to buy a garden hose, engages with their innermost being in the way that we are inviting sinners to do in the Church. The analogy is simply fallacious.

Furthermore, we would be wise to remember that it was the liberal Protestants who equated cultural success with the Kingdom of God. In their case, they equated cultural success with the place where the Kingdom of God was coming into being in high culture. We are wanting to equate marketing success with the place where the Kingdom of God is coming into being in popular culture. Our immediate forbearers in the faith, however, those who pioneered evangelical faith after World War II, resisted this connection between the Kingdom of God and success. We should be wise if we did the same. For what succeeds in this world is not necessarily what is true or what is right. Indeed, much that is false and decadent succeeds. A church, if it is really true to itself, is never going to be a worldly success. Its gospel is stupid. Many, we know, are called but few are chosen. Much seed is sown, but only a little produces a rich harvest. And when Christ returns is he going to find faith on the face of the earth? Is it right, then for the Church to prostrate itself obsequiously before the world in this sorry quest to become a going and successful enterprise? Is it right to allow sinners, hostile in their nature both to God and His law, to define how the Church is going to do its business? I think not. So this is the first place where I see our habits as consumers entering into our world and defining how we function.

There is a second place that the intrusion of the market ethos into the life of a church is having a profound effect on the way that the ministry is understood and practiced. During the last fifty years in particular, the ministry has become increasingly professionalized. Indeed, it is not coincidental that during this time, when the social status of ministers has declined, the need for them to see themselves as professionals has increased. By professionalization, I simply mean that ministers are being driven to understand themselves as specialists, those who have special kind of knowledge, the same way lawyers and physicians and chemists do. In these other professions, specialized knowledge is used in the pursuit of acquisition and aspiration. That is to say, professionals typically have careers, projectories of accomplishments for which planning and maneuvering are indispensable. Where this enters the Church and where ministers begin to think of themselves in these terms, an ethos results which I believe is extremely harmful to the real interests of the Church. What happens, amongst other things, as ministers begin to nourish and pursue private careers is that the older virtues that were once thought to be essential to the ministry are replaced by some new virtues. The importance of theology is eclipsed by the clamor for management skills, biblical preaching by entertaining story-telling, godly character by engaging personality, and the work of the ministry by the art of sustaining a career. I believe that these are all unhappy exchanges.

There is a third place where the marketing ethos is entering. The recasting of religion in terms of the market is giving entrepreneurs a field day. In 1970, apart from the National Association of Evangelicals and Christianity Today, some mission organizations, some colleges and seminaries, and the religious presses, there were virtually no evangelical organizations at all.

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