Evangelical and evangelicalism have become such broadly defined terms in recent years that trying to define them almost defies success. In November the Evangelical Theological Society will hold its annual meeting, and this Society embraces people with widely divergent views on some central doctrines, men such as Roger Nicole, Norman Geisler, and Clark Pinnace. What does it mean, therefore, to be an evangelical?

The word evangelical is related to the idea of "good message" or "good news." The word gospel comes to mind, which word is derived from a Middle English term, "godspell," a discourse or story about God (Pierard, Evangelical Dictionary of Theology, p. 379). Whoever would proclaim or herald such good news was called an "evangelist" (see Acts 21:8; Eph. 4:11; 2 Tim. 4:5).

In the ancient Greek and Roman world, the word evangelion was a technical word for victory. A herald would come into a city after a battle to announce the outcome by saying, "Greetings! We have won!" That message was good news, an evangelion. He comes with joy, and his whole demeanor shows how glad he is, both by the message he brings and the historical reality behind his message.

In the Christian message, Jesus Christ has won the victory against sin and death, against the devil and every power of evil. Paul notes the outline of the evangelical victory message in 1 Corinthians 15:1-4. Christ Himself preached the gospel (evangel) of the kingdom (Matt. 4:23; 9:35; Mark 1:1, 14, 15; etc.). A good Bible concordance will reveal the many places where evangelion and related words are used.

Historically the term evangelical was used to distinguish a Protestant Christian from a Roman Catholic. At the time of the Reformation the term evangelical was applied first to the Lutherans. Yet it should be noted that on several key doctrines there is virtual agreement between evangelical Protestants and Roman Catholics, namely, the Trinity, the incarnation of God's Son Jesus Christ, the virgin birth, the physical resurrection of Christ, the reality of angels and of divine miracles, the church as the Body of Christ, the importance of sacraments, and the resurrection of the Christian at the end of time. In addition, many point out that evangelicalism historically was marked by missionary zeal and evangelistic fervor. If one really believes that man is dead in sin, but that God has provided a way out of sin and death, then love for God and one's neighbor would lead to the desire and the practice of spreading the good news of God's mercy in Jesus Christ to others.

It is in the doctrine of grace that, in fact, a sharp division appears. Is the grace of God mediated by the church and her priests, or is it directly applied by Jesus Christ through His Holy Spirit in the preaching of the gospel? Even more sharply put is the question of the free will of man versus the deadness of man's heart: can a depraved sinner choose for the grace of God, or must God first regenerate the heart of the sinner so that he can believe in the good news and then, and only then, live a life of faith and obedience? Readers will recognize this as the clear division that exists between the Reformed Christian (the Calvinist) and the Arminian, who affirms that man must first choose for God's grace. Yet many who would claim the title "evangelical" are in fact Arminian. Calvinists and Arminians both say that sinners need God's grace in Jesus Christ. In that sense both are concerned about the gospel, the evangel. But can man choose for that grace without God's Spirit? Here then is where these two "evangelicals" part ways, although both would fall within the evangelical camp, broadly defined.

So, without trying to sound evasive, it really does depend on "what you mean" when it comes to the words evangelical and evangelicalism. When you hear or read these terms, try to detect what is the content that is meant by the speaker or the writer. How is he using the words, and what exactly is the good news as he understands it? For example, there are some who claim the title "evangelical" and who say that there is no hell, that the wicked will be annihilated but not eternally punished. Or, others say that God's grace is so great and so all-encompassing that all mankind will (eventually) be saved. Man is sinful, yes, but God's grace in Jesus Christ will overcome that sin in all (or nearly all) mankind.

Reformed Christians understand what the "bad news" is: although God created us good and in His image, man by his own wilfulness, rebelled against God and thus forfeited all His good gifts. Man died in his wickedness, and he is headed for certain judgment. The "good news" then is that God, who is rich in mercy, has offered His own Son upon the Cross for the sins of His elect, and that He applies that victory and salvation to the elect. He does not merely hold before sinners an option about salvation, but He actually gives it to His chosen ones. God really saves sinners to the uttermost! That is truly a message worthy of proclamation and communication everywhere. It is news, necessary to counteract the tiresome story of our daily evil exploits. And the quality of the news is genuinely good.

Reformed Christians have the gospel, the good news, the evangel. But are we taking it to our neighbors, our communities, and our world?