Book Review

Evangelicalism Divided: A Record of Crucial Change in the Years 1950-2000

Iain H. Murray, Edinburgh, UK/Carlisle, Penn.: The Banner of Truth Trust, 2000, 342 pp.

In this provocative survey of contemporary “evangelicalism” (primarily in the United Kingdom), Murray laments the compromise of doctrinal standards in the name of mass appeal, intellectual respectability, and the ecumenical movement. Murray contends that until the 1950s “the evangelicals upon whose leadership gospel witness depended took clear positions on liberalism” (13). He marks the beginning of this compromise with the mass evangelism efforts of Billy Graham who subordinated doctrinal distinctions in the name of cooperation in his “crusades.” Murray documents how this approach led to the inclusion of liberal and non-evangelical Protestants and, eventually, even Roman Catholics. Murray calls into question the impact of Graham’s evangelistic ministry and even implies that its ultimate outcome has been the weakening of evangelicalism.

Much of the focus of the book is an account of the struggles of evangelical Anglicans within the broader, liberal Church of England. Murray is especially critical of those like John Stott and J. I. Packer who, he contends, made damaging compromises to remain within the larger Anglican communion. Murray’s hero throughout is Martin Lloyd-Jones who urged his fellow evangelicals to place doctrine above fellowship in his noteworthy 1966 address to the Evangelical Alliance.

Murray also does not hedge in his criticism of evangelicals who have attempted to work within the bounds of academic Biblical scholarship in the name of bringing “intellectual respectability” to evangelicalism. Murray is unsparing in his criticism of evangelicals like F.F. Bruce and I. Howard Marshall who have labored, as professed evangelicals, within secular universities. The result of this engagement, in Murray’s opinion, has not been the strengthening of the evangelical view of scripture by those within the academy, but the weakening of it. Murray concludes, “where the desire to share the intellectual respectability of ‘modern scholarship’ is strong, we should not be surprised if a less ‘rigid’ view of scripture soon comes to be espoused” (210).

The central thesis of Murray’s book seems to be that the cause of the “doctrinal drift” within evangelicalism over the last forty years has not come from threats without but from compromise within. Evangelicals have been reluctant to acknowledge that “[w]rong belief is as dangerous as unbelief” (259). The result has been that “the most insidious opposition to the gospel has come from within worldly churches” (297). For, “[f]alse teaching always brings the church into impotence and contempt” (314). Murray laments the contemporary evangelical retreat from a passion for doctrinal purity. According to Murray the central question that must be asked is: “Who is a Christian?” (299-303).

Murray’s work is a provocative and informative interpretation of contemporary evangelicalism. Some, no doubt, will be offended by his frank criticism of acknowledged evangelical leaders, like Billy Graham. Others might even see his comments as narrow and unkind. Murray anticipates this within the work itself when he writes: “If a narrow sectarianism is contrary to Scripture, no less is the inclusivism which would embrace all who adopt the Christian name. If belligerence is wrong, so also is false charity” (298). In the opinion of this reviewer, Murray’s analysis cannot be accused of either “belligerence” or of “false charity.”

Jeffrey T. Riddle
Pastor, Jefferson Park Baptist Church

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