Olson, Roger E., Pocket History of Evangelical Theology (Downers Grove: Intervarsity, 2007), 152 pages.
In 16 short chapters, Olsen (Ph.D, Rice University) provides us with historical essays that cover the origination, development, and maturation of Evangelical Theology within North America. The Introductory chapter, composed of only 15 pages, is worth twice the price of the book itself. In said Introduction, Olson provides an acute and accurate definition of an Evangelical – which is no small feat, for Evangelicals discussing amongst themselves cannot even come to a precise meaning of the term. Olson offers seven different possibilities of the meaning of the term Evangelical. For example, Evangelical could merely refer to someone who proclaims the “good news” of Jesus Christ. Alternatively, Evangelical could be a code word for a “Protestant”. Moreover, the term Evangelical has been historically referent to the “low” churches within the communion of the Church of England. The term Evangelical has similarly been used in the past to refer to the adherents to the “Pietists” movement within the eighteenth and nineteenth centuries. Fifth, in the early twentieth century, the term Evangelical generally referred to the “fundamentalist” movement. In the middle of the twentieth century, the term Evangelical was applied to the “postfoundationalist” school of thinking. And finally, the term Evangelical has often been used as a term of derision in the twentieth century in reference to certain scholarly or historical figures that were deemed to be “enthusiastic,” “fanatical,” or “aggressive”. Denying any of these former definitions, and finding them lacking, Olson proffers the idea that an Evangelical is an orthodox Trinitarian who affirms the possibility of supernaturalism, who deems the Bible authoritative in all that it teaches and affirms, that Jesus of Nazareth is the unique revelation of the God of Israel, that humanity is fallen, and that the only way for humanity to be reconciled is through the agency of God’s Son (entailing His suffering, death, and resurrection). Moreover, Olson asserts that an Evangelical recognizes the necessity of personal conversion, the importance of regular devotional time, the urgency of evangelism amongst a decaying world, and the ultimate return of Jesus Christ that will usher in the Kingdom of God. Olson elucidates the Roots of Evangelical Theology in Pietism, the Revivalist Roots of Evangelical Theology, as well as the Wesleyan Roots of Evangelical Theology with much clarity. He then goes onward to demonstrate the relation between Holiness Pentecostalism and Evangelical Theology. After covering this relation, Olson then covers the relation, if any, of Fundamentalism and Evangelical Theology. After covering the origination of Evangelical theology, as well as the various relationships between Evangelical theology and its competitors, Olson then mentions four representative theologians of the twentieth century within the Evangelical movement (Carl F. H. Henry, E. J. Carnell, Bernard Ramm, Donald Bloesch). In the later chapters, Olson offers a projection of where Evangelical theology may go from here (he mentions Postconservative theology in chapter 15), as well as mentioning several existing tensions found within Evangelical theology today. This small text would be ideal for adult studies at the local church, as it gives a succinct, accurate, and expandable introduction to the history of Evangelicalism.
bradford mccall
Regent University