Evangelicalism
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Evangelicalism (
The
The movement has long had a presence in the Anglosphere before spreading further afield in the 19th, 20th, and early 21st centuries. The movement gained significant momentum during the 18th and 19th centuries with the Great Awakening in Great Britain and the United States.
As of 2016,[update] there were an estimated 619 million evangelicals in the world, meaning that one in four Christians would be classified as evangelical.
Terminology
The word evangelical has its etymological roots in the Greek word for 'gospel' or 'good news': εὐαγγέλιον euangelion, from eu 'good', angel- the stem of, among other words, angelos 'messenger, angel', and the neuter suffix -ion.[22] By the English Middle Ages, the term had expanded semantically to include not only the message, but also the New Testament which contained the message as well as more specifically the Gospels, which portray the life, death, and resurrection of Jesus.[23] The first published use of evangelical in English was in 1531, when William Tyndale wrote "He exhorteth them to proceed constantly in the evangelical truth." One year later, Thomas More wrote the earliest recorded use in reference to a theological distinction when he spoke of "Tyndale [and] his evangelical brother Barns."[24]
During the
Christian historian David W. Bebbington writes that, "Although 'evangelical,' with a lower-case initial, is occasionally used to mean 'of the gospel,' the term 'Evangelical' with a capital letter, is applied to any aspect of the movement beginning in the 1730s."[33] According to the Oxford English Dictionary, evangelicalism was first used in 1831.[34] In 1812, the term evangelicalism appeared in The History of Lynn by William Richards.[35] In the summer of 1811 the term evangelicalists was used in The Sin and Danger of Schism by Rev. Dr. Andrew Burnaby, Archdeacon of Leicester.[36]
The term may also be used outside any religious context to characterize a generic missionary, reforming, or redeeming impulse or purpose. For example, The Times Literary Supplement refers to "the rise and fall of evangelical fervor within the Socialist movement."[37] This usage refers to evangelism, rather than evangelicalism as discussed here; though sharing an etymology and conceptual basis, the words have diverged significantly in meaning.
Beliefs
One influential definition of evangelicalism has been proposed by historian David Bebbington.
Conversionism, or belief in the necessity of being "
Biblicism is reverence for the Bible and high regard for biblical authority. All evangelicals believe in biblical inspiration, though they disagree over how this inspiration should be defined. Many evangelicals believe in biblical inerrancy, while other evangelicals believe in biblical infallibility.[43]
Crucicentrism is the centrality that evangelicals give to the
Activism describes the tendency toward active expression and sharing of the gospel in diverse ways that include preaching and social action. This aspect of evangelicalism continues to be seen today in the proliferation of evangelical voluntary religious groups and
Church government and organizations
The word church has several meanings among evangelicals. It can refer to the universal church (the
Many evangelical traditions adhere to the doctrine of the
Some evangelical denominations operate according to
Some evangelical denominations officially authorize the
Worship service
For evangelicals, there are three interrelated meanings to the term worship. It can refer to living a "God-pleasing and God-focused way of life," specific actions of praise to God, and a public
Places of worship are usually called "churches."
Some services take place in theaters, schools or multipurpose rooms, rented for Sunday only.[89][90][91] Because of their understanding of the second of the Ten Commandments, some evangelicals do not have religious material representations such as statues, icons, or paintings in their places of worship.[92][93] There is usually a baptistery on what is variously known as the chancel (also called sanctuary) or stage, though they may be alternatively found in a separate room, for the baptisms by immersion.[94][95]
In some countries of the world which apply
The main Christian feasts celebrated by the Evangelicals are Christmas, Pentecost (by a majority of Evangelical denominations) and Easter for all believers.[102][103][104]
Education
Evangelical churches have been involved in the establishment of elementary and secondary schools.
The Council for Christian Colleges and Universities was founded in 1976.[109][110] In 2023, the CCCU had 185 members in 21 countries.[111]
The Association of Christian Schools International was founded in 1978 by 3 American associations of evangelical Christian schools.[112] Various international schools have joined the network.[113] In 2023, it had 23,000 schools in 100 countries.[114]
The International Council for Evangelical Theological Education was founded in 1980 by the Theological Commission of the World Evangelical Alliance.[115] In 2023, it had 850 member schools in 113 countries.[116]
Sexuality
In matters of
In some evangelical churches, young adults and unmarried couples are encouraged to marry early in order to live a sexuality according to the will of God.[119][120]
A 2009 American study of the National Campaign to Prevent Teen and Unplanned Pregnancy reported that 80 percent of young, unmarried evangelicals had had sex and that 42 percent were in a relationship with sex, when surveyed.[121]
The majority of evangelical Christian churches are against abortion and support adoption agencies and social support agencies for young mothers.[122]
Masturbation is seen as forbidden by some evangelical pastors because of the sexual thoughts that may accompany it.[123][124] However, evangelical pastors have pointed out that the practice has been erroneously associated with Onan by scholars, that it is not a sin if it is not practiced with fantasies or compulsively, and that it was useful in a married couple, if his or her partner did not have the same frequency of sexual needs.[125][126]
Some evangelical churches speak only of
The
Other views
For a majority of evangelical Christians, a belief in biblical inerrancy ensures that the miracles described in the Bible are still relevant and may be present in the life of the believer.[153][154] Healings, academic or professional successes, the birth of a child after several attempts, the end of an addiction, etc., would be tangible examples of God's intervention with the faith and prayer, by the Holy Spirit.[155] In the 1980s, the neo-charismatic movement re-emphasized miracles and faith healing.[156] In certain churches, a special place is thus reserved for faith healings with laying on of hands during worship services or for evangelization campaigns.[157][158] Faith healing or divine healing is considered to be an inheritance of Jesus acquired by his death and resurrection.[159] This view is typically ascribed to Pentecostal denominations, and not others that are cessationist (believing that miraculous gifts have ceased.)
In terms of denominational beliefs regarding
Diversity
The
In the early 20th century, evangelical influence declined within
Evangelical leaders like
Outside of self-consciously evangelical denominations, there is a broader "evangelical streak" in mainline Protestantism.
Some commentators have complained that Evangelicalism as a movement is too broad and its definition too vague to be of any practical value. Theologian Donald Dayton has called for a "moratorium" on use of the term.[181] Historian D. G. Hart has also argued that "evangelicalism needs to be relinquished as a religious identity because it does not exist".[182]
Christian fundamentalism
Christian fundamentalism has been called a subset
Great emphasis is placed on the
Mainstream varieties
Mainstream evangelicalism is historically divided between two main orientations: confessionalism and revivalism. These two streams have been critical of each other. Confessional evangelicals have been suspicious of unguarded religious experience, while revivalist evangelicals have been critical of overly intellectual teaching that (they suspect) stifles vibrant spirituality.[191] In an effort to broaden their appeal, many contemporary evangelical congregations intentionally avoid identifying with any single form of evangelicalism. These "generic evangelicals" are usually theologically and socially conservative, but their churches often present themselves as nondenominational (or, if a denominational member, strongly deemphasize its ties to such, such as a church name which excludes the denominational name) within the broader evangelical movement.[192]
In the words of
The emphasis on historic Protestant orthodoxy among confessional evangelicals stands in direct contrast to an anticreedal outlook that has exerted its own influence on evangelicalism, particularly among churches strongly affected by revivalism and by
Moderate evangelicals
Progressive evangelicals
Evangelicals dissatisfied with the movement's fundamentalism mainstream have been variously described as progressive evangelicals, postconservative evangelicals,
As described by Baptist theologian
The term "open evangelical" refers to a particular Christian school of thought or churchmanship, primarily in Great Britain (especially in the Church of England).[203] Open evangelicals describe their position as combining a traditional evangelical emphasis on the nature of scriptural authority, the teaching of the ecumenical creeds and other traditional doctrinal teachings, with an approach towards culture and other theological points-of-view which tends to be more inclusive than that taken by other evangelicals. Some open evangelicals aim to take a middle position between conservative and charismatic evangelicals, while others would combine conservative theological emphases with more liberal social positions.
British author Dave Tomlinson coined the phrase postevangelical to describe a movement comprising various trends of dissatisfaction among evangelicals. Others use the term with comparable intent, often to distinguish evangelicals in the
History
Background
Evangelicalism emerged in the 18th century,
During the 17th century, Pietism emerged in Europe as a movement for the revival of
When
The Presbyterian heritage not only gave Evangelicalism a commitment to Protestant orthodoxy but also contributed a revival tradition that stretched back to the 1620s in Scotland and Northern Ireland.
Puritanism combined
High-Church Anglicanism also exerted influence on early Evangelicalism. High Churchmen were distinguished by their desire to adhere to
18th century
In the 1730s, Evangelicalism emerged as a distinct phenomenon out of religious revivals that began in Britain and New England. While religious revivals had occurred within Protestant churches in the past, the evangelical revivals that marked the 18th century were more intense and radical.[216] Evangelical revivalism imbued ordinary men and women with a confidence and enthusiasm for sharing the gospel and converting others outside of the control of established churches, a key discontinuity with the Protestantism of the previous era.[217]
It was developments in the doctrine of assurance that differentiated Evangelicalism from what went before. Bebbington says, "The dynamism of the Evangelical movement was possible only because its adherents were assured in their faith."[218] He goes on:
Whereas the Puritans had held that assurance is rare, late and the fruit of struggle in the experience of believers, the Evangelicals believed it to be general, normally given at conversion and the result of simple acceptance of the gift of God. The consequence of the altered form of the doctrine was a metamorphosis in the nature of popular Protestantism. There was a change in patterns of piety, affecting devotional and practical life in all its departments. The shift, in fact, was responsible for creating in Evangelicalism a new movement and not merely a variation on themes heard since the Reformation.[219]
The first local revival occurred in Northampton, Massachusetts, under the leadership of Congregationalist minister Jonathan Edwards. In the fall of 1734, Edwards preached a sermon series on "Justification By Faith Alone", and the community's response was extraordinary. Signs of religious commitment among the laity increased, especially among the town's young people. The revival ultimately spread to 25 communities in western Massachusetts and central Connecticut until it began to wane by the spring of 1735.[220] Edwards was heavily influenced by Pietism, so much so that one historian has stressed his "American Pietism".[221] One practice clearly copied from European Pietists was the use of small groups divided by age and gender, which met in private homes to conserve and promote the fruits of revival.[222]
At the same time, students at Yale University (at that time Yale College) in New Haven, Connecticut, were also experiencing revival. Among them was Aaron Burr Sr., who would become a prominent Presbyterian minister and future president of Princeton University. In New Jersey, Gilbert Tennent, another Presbyterian minister, was preaching the evangelical message and urging the Presbyterian Church to stress the necessity of converted ministers.[223]
The spring of 1735 also marked important events in England and Wales.
Whitefield's fellow
[Spangenberg] said, "My brother, I must first ask you one or two questions. Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?" I was surprised, and knew not what to answer. He observed it, and asked, "Do you know Jesus Christ?" I paused, and said, "I know he is the Savior of the world." "True," he replied, "but do you know he has saved you?" I answered, "I hope he has died to save me." He only added, "Do you know yourself?" I said, "I do." But I fear they were vain words.[228]
Wesley finally received the assurance he had been searching for at a meeting of a religious society in London. While listening to a reading from Martin Luther's preface to the Epistle to the Romans, Wesley felt spiritually transformed:
About a quarter before nine, while [the speaker] was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.[229]
Pietism continued to influence Wesley, who had translated 33 Pietist hymns from German to English. Numerous German Pietist hymns became part of the English Evangelical repertoire.[230] By 1737, Whitefield had become a national celebrity in England where his preaching drew large crowds, especially in London where the Fetter Lane Society had become a center of evangelical activity.[231] Whitfield joined forces with Edwards to "fan the flame of revival" in the Thirteen Colonies in 1739–40. Soon the First Great Awakening stirred Protestants throughout America.[225]
Evangelical preachers emphasized personal salvation and piety more than ritual and tradition. Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.[232] The Awakening resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ. Pulling away from ritual and ceremony, the Great Awakening made Christianity intensely personal to the average person by fostering a deep sense of spiritual conviction and redemption, and by encouraging introspection and a commitment to a new standard of personal morality. It reached people who were already church members. It changed their rituals, their piety and their self-awareness. To the evangelical imperatives of Reformation Protestantism, 18th century American Christians added emphases on divine outpourings of the Holy Spirit and conversions that implanted within new believers an intense love for God. Revivals encapsulated those hallmarks and forwarded the newly created Evangelicalism into the early republic.[233]
By the 1790s, the Evangelical party in the Church of England remained a small minority but were not without influence. John Newton and Joseph Milner were influential evangelical clerics. Evangelical clergy networked together through societies such as the Eclectic Society in London and the Elland Society in Yorkshire.[234] The Old Dissenter denominations (the Baptists, Congregationalists and Quakers) were falling under evangelical influence, with the Baptists most affected and Quakers the least. Evangelical ministers dissatisfied with both Anglicanism and Methodism often chose to work within these churches.[235] In the 1790s, all of these evangelical groups, including the Anglicans, were Calvinist in orientation.[236]
Methodism (the "New Dissent") was the most visible expression of evangelicalism by the end of the 18th century. The
At the same time, evangelicals were an important faction within the Presbyterian
19th century
The start of the 19th century saw an increase in missionary work and many of the major missionary societies were founded around this time (see Timeline of Christian missions). Both the Evangelical and high church movements sponsored missionaries.
The Second Great Awakening (which actually began in 1790) was primarily an American revivalist movement and resulted in substantial growth of the Methodist and Baptist churches. Charles Grandison Finney was an important preacher of this period.
In Britain in addition to stressing the traditional Wesleyan combination of "Bible, cross, conversion, and activism", the revivalist movement sought a universal appeal, hoping to include rich and poor, urban and rural, and men and women. Special efforts were made to attract children and to generate literature to spread the revivalist message.[239]
"Christian conscience" was used by the British Evangelical movement to promote social activism. Evangelicals believed activism in government and the social sphere was an essential method in reaching the goal of eliminating sin in a world drenched in wickedness.[240] The Evangelicals in the Clapham Sect included figures such as William Wilberforce who successfully campaigned for the abolition of slavery.
In the late 19th century, the revivalist
During the 19th century, the
An advanced theological perspective came from the
20th century
After 1910 the Fundamentalist movement dominated Evangelicalism in the early part of the 20th century; the Fundamentalists rejected liberal theology and emphasized the inerrancy of the Scriptures.
Following the 1904–1905 Welsh revival, the Azusa Street Revival in 1906 began the spread of Pentecostalism in North America.
The 20th century also marked by the emergence of the televangelism. Aimee Semple McPherson, who founded the megachurch Angelus Temple in Los Angeles, used radio in the 1920s to reach a wider audience.[251]
After the Scopes trial in 1925, Christian Century wrote of "Vanishing Fundamentalism".[252] In 1929 Princeton University, once the bastion of conservative theology, added several modernists to its faculty, resulting in the departure of J. Gresham Machen and a split in the Presbyterian Church in the United States of America.
Evangelicalism began to reassert itself in the second half of the 1930s. One factor was the advent of the radio as a means of mass communication. When [Charles E. Fuller] began his "Old Fashioned Revival Hour" on October 3, 1937, he sought to avoid the contentious issues that had caused fundamentalists to be characterized as narrow.[253]
One hundred forty-seven representatives from thirty-four denominations met from April 7 through 9, 1942, in St. Louis, Missouri, for a "National Conference for United Action among Evangelicals." The next year six hundred representatives in Chicago established the National Association of Evangelicals (NAE) with Harold Ockenga as its first president. The NAE was partly a reaction to the founding of the American Council of Christian Churches (ACCC) under the leadership of the fundamentalist Carl McIntire. The ACCC in turn had been founded to counter the influence of the Federal Council of Churches (later merged into the National Council of Churches), which fundamentalists saw as increasingly embracing modernism in its ecumenism.[254] Those who established the NAE had come to view the name fundamentalist as "an embarrassment instead of a badge of honor."[255]
Evangelical revivalist radio preachers organized themselves in the National Religious Broadcasters in 1944 in order to regulate their activity.[256]
With the founding of the NAE, American Protestantism was divided into three large groups—the fundamentalists, the modernists, and the new evangelicals, who sought to position themselves between the other two. In 1947 Harold Ockenga coined the term neo-evangelicalism to identify a movement distinct from fundamentalism. The neo-evangelicals had three broad characteristics that distinguished them from the conservative fundamentalism of the ACCC:
Each of these characteristics took concrete shape by the mid-1950s. In 1947 Carl F. H. Henry's book The Uneasy Conscience of Fundamentalism called on evangelicals to engage in addressing social concerns:
[I]t remains true that the evangelical, in the very proportion that the culture in which he lives is not actually Christian, must unite with non-evangelicals for social betterment if it is to be achieved at all, simply because the evangelical forces do not predominate. To say that evangelicalism should not voice its convictions in a non-evangelical environment is simply to rob evangelicalism of its missionary vision.[259]
In the same year Fuller Theological Seminary was established with Ockenga as its president and Henry as the head of its theology department.
The strongest impetus, however, was the development of the work of Billy Graham. In 1951, with producer Dick Ross, he founded the film production company World Wide Pictures.[260] Graham had begun his career with the support of McIntire and fellow conservatives Bob Jones Sr. and John R. Rice. However, in broadening the reach of his London crusade of 1954, he accepted the support of denominations that those men disapproved of. When he went even further in his 1957 New York crusade, conservatives strongly condemned him and withdrew their support.[261][262] According to William Martin:
The New York crusade did not cause the division between the old Fundamentalists and the New Evangelicals; that had been signaled by the nearly simultaneous founding of the NAE and McIntire's American Council of Christian Churches 15 years earlier. But it did provide an event around which the two groups were forced to define themselves.[263]
A fourth development—the founding of Christianity Today (CT) with Henry as its first editor—was strategic in giving neo-evangelicals a platform to promote their views and in positioning them between the fundamentalists and modernists. In a letter to Harold Lindsell, Graham said that CT would:
plant the evangelical flag in the middle of the road, taking a conservative theological position but a definite liberal approach to social problems. It would combine the best in liberalism and the best in fundamentalism without compromising theologically.[264]
The postwar period also saw growth of the
In the United Kingdom, John Stott (1921–2011) and Martyn Lloyd-Jones (1899–1981) emerged as key leaders in Evangelical Christianity.
The charismatic movement began in the 1960s and resulted in the introduction of Pentecostal theology and practice into many mainline denominations. New charismatic groups such as the Association of Vineyard Churches and Newfrontiers trace their roots to this period (see also British New Church Movement).
The closing years of the 20th century saw controversial
21st century
In Nigeria, evangelical
Evangelical Christian film production societies were founded, such as
The growth of evangelical churches continues with the construction of new places of
Global statistics
According to a 2011
In 2015, the World Evangelical Alliance is "a network of churches in 129 nations that have each formed an Evangelical alliance and over 100 international organizations joining together to give a world-wide identity, voice, and platform to more than 600 million Evangelical Christians".[274][275] The Alliance was formed in 1951 by Evangelicals from 21 countries. It has worked to support its members to work together globally.
According to
Operation World estimates the number of Evangelicals at 545.9 million, which makes for 7.9 percent of the world's population.[277] From 1960 to 2000, the global growth of the number of reported Evangelicals grew three times the world's population rate, and twice that of Islam.[278] According to Operation World, the Evangelical population's current annual growth rate is 2.6 percent, still more than twice the world's population growth rate.[277]
Africa
In the 21st century, there are Evangelical churches active in many African countries. They have grown especially since independence came in the 1960s,
Nigeria
In
Ethiopia and Eritrea
In
Kenya
In Kenya, mainstream Evangelical denominations have taken the lead[dubious ] in promoting political activism and backers, with the smaller Evangelical sects of less importance. Daniel arap Moi was president 1978 to 2002 and claimed to be an Evangelical; he proved intolerant of dissent or pluralism or decentralization of power.[285]
South Africa
The Berlin Missionary Society (BMS) was one of four German Protestant mission societies active in South Africa before 1914. It emerged from the German tradition of Pietism after 1815 and sent its first missionaries to South Africa in 1834. There were few positive reports in the early years, but it was especially active 1859–1914. It was especially strong in the Boer republics. The World War cut off contact with Germany, but the missions continued at a reduced pace. After 1945 the missionaries had to deal with decolonization across Africa and especially with the apartheid government. At all times the BMS emphasized spiritual inwardness, and values such as morality, hard work and self-discipline. It proved unable to speak and act decisively against injustice and racial discrimination and was disbanded in 1972.[286]
Malawi
Since 1974, young professionals have been the active proselytizers of Evangelicalism in the cities of Malawi.[287]
Mozambique
In Mozambique, Evangelical Protestant Christianity emerged around 1900 from black migrants whose converted previously in South Africa. They were assisted by European missionaries, but, as industrial workers, they paid for their own churches and proselytizing. They prepared southern Mozambique for the spread of Evangelical Protestantism. During its time as a colonial power in Mozambique, the Catholic Portuguese government tried to counter the spread of Evangelical Protestantism.[288]
East African Revival
The East African Revival was a renewal movement within Evangelical churches in East Africa during the late 1920s and 1930s
Latin America
In modern Latin America, the term "Evangelical" is often simply a synonym for "
Brazil
Protestantism in Brazil largely originated with German immigrants and British and American missionaries in the 19th century, following up on efforts that began in the 1820s.[294]
In the late nineteenth century, while the vast majority of Brazilians were nominal Catholics, the nation was underserved by priests, and for large numbers their religion was only nominal.[citation needed] The Catholic Church in Brazil was de-established in 1890, and responded by increasing the number of dioceses and the efficiency of its clergy. Many Protestants came from a large German immigrant community, but they were seldom engaged in proselytism and grew mostly by natural increase.
Methodists were active along with Presbyterians and Baptists. The Scottish missionary
There were 700,000 Protestants by 1930, and increasingly they were in charge of their own affairs. In 1930, the Methodist Church of Brazil became independent of the missionary societies and elected its own bishop. Protestants were largely from a working-class, but their religious networks help speed their upward social mobility.[297][298][unreliable source?]
Protestants accounted for fewer than 5 percent of the population until the 1960s but grew exponentially by proselytizing and by 2000 made up over 15 percent of Brazilians affiliated with a church. Pentecostals and charismatic groups account for the vast majority of this expansion.
Pentecostal missionaries arrived early in the 20th century. Pentecostal conversions surged during the 1950s and 1960s, when native Brazilians began founding autonomous churches. The most influential included Brasil Para o Cristo (Brazil for Christ), founded in 1955 by Manoel de Mello. With an emphasis on personal salvation, on God's healing power, and on strict moral codes these groups have developed broad appeal, particularly among the booming urban migrant communities. In Brazil, since the mid-1990s, groups committed to uniting black identity, antiracism, and Evangelical theology have rapidly proliferated.[299] Pentecostalism arrived in Brazil with Swedish and American missionaries in 1911. it grew rapidly but endured numerous schisms and splits. In some areas the Evangelical Assemblies of God churches have taken a leadership role in politics since the 1960s. They claimed major credit for the election of Fernando Collor de Mello as president of Brazil in 1990.[300]
According to the 2000 census, 15.4 percent of the Brazilian population was Protestant. Recent research conducted by the Datafolha institute shows that 25 percent of Brazilians are Protestants, of which 19 percent are followers of Pentecostal denominations. The 2010 census found out that 22.2 percent were Protestant at that date. Protestant denominations saw a rapid growth in their number of followers since the last decades of the 20th century.[301] They are politically and socially conservative, and emphasize that God's favor translates into business success.[302] The rich and the poor remained traditional Catholics, while most Evangelical Protestants were in the new lower-middle class – known as the "C class" (in a A–E classification system).[303]
Chesnut argues that Pentecostalism has become "one of the principal organizations of the poor", for these churches provide the sort of social network that teach members the skills they need to thrive in a rapidly developing meritocratic society.[304]
One large Evangelical church that originated from Brazil is the Universal Church of the Kingdom of God (IURD), a neo‐Pentecostal denomination begun in 1977. It now has a presence in many countries, and claims millions of members worldwide.[305]
Guatemala
Protestants remained a small portion of the population until the late-twentieth century, when various Protestant groups experienced a demographic boom that coincided with the increasing violence of the Guatemalan Civil War. Two former Guatemalan heads of state, General Efraín Ríos Montt and Jorge Serrano Elías have been practicing Evangelical Protestants, as is Guatemala's former President, Jimmy Morales.[306][307] General Montt, an Evangelical from the Pentecostal tradition, came to power through a coup. He escalated the war against leftist guerrilla insurgents as a holy war against atheistic "forces of evil".[308]
Asia
South Korea
Protestant missionary activity in Asia was most successful in Korea. American Presbyterians and Methodists arrived in the 1880s and were well received. Between 1910 and 1945, when Korea was a Japanese colony, Christianity became in part an expression of nationalism in opposition to Japan's efforts to enforce the Japanese language and the Shinto religion.[309] In 1914, out of 16 million people, there were 86,000 Protestants and 79,000 Catholics; by 1934, the numbers were 168,000 and 147,000. Presbyterian missionaries were especially successful.[310] Since the Korean War (1950–53), many Korean Christians have migrated to the U.S., while those who remained behind have risen sharply in social and economic status. Most Korean Protestant churches in the 21st century emphasize their Evangelical heritage. Korean Evangelicalism is characterized by theological conservatism[clarification needed] coupled with an emotional revivalist[clarification needed] style. Most churches sponsor revival meetings once or twice a year. Missionary work is a high priority, with 13,000 men and women serving in missions across the world, putting Korea in second place just behind the US.[311]
Sukman argues that since 1945, Protestantism has been widely seen by Koreans as the religion of the middle class, youth, intellectuals, urbanites, and modernists.[312][313] It has been a powerful force[dubious ] supporting South Korea's pursuit of modernity and emulation[dubious ] of the United States, and opposition to the old Japanese colonialism and to the authoritarianism of North Korea.[314][unreliable source?]
South Korea has been referred as an "evangelical superpower" for being the home to some of the largest and most dynamic Christian churches in the world; South Korea is also second to the U.S. in the number of missionaries sent abroad.[315][316][317]
According to 2015 South Korean census, 9.7 million or 19.7 percent of the population described themselves as Protestants, many of whom belong to Presbyterian churches shaped by Evangelicalism.[318]
Philippines
According to the 2010 census, 2.68 percent of Filipinos are Evangelicals. The Philippine Council of Evangelical Churches (PCEC), an organization of more than seventy Evangelical and Mainline Protestant churches, and more than 210 para-church organizations in the Philippines, counts more than 11 million members as of 2011.[319]
Europe
France
In 2019, it was reported that Evangelicalism in France was growing, and a new Evangelical church was built every 10 days and now counts 700,000 followers across France.[320]
Great Britain
John Wesley (1703–1791) was an Anglican cleric and theologian who, with his brother Charles Wesley (1707–1788) and fellow cleric George Whitefield (1714–1770), founded Methodism. After 1791 the movement became independent of the Anglican Church as the "Methodist Connection". It became a force in its own right, especially among the working class.[321]
The Clapham Sect was a group of Church of England evangelicals and social reformers based in
Evangelicalism was a major force in the Anglican Church from about 1800 to the 1860s. By 1848 when an evangelical John Bird Sumner became Archbishop of Canterbury, between a quarter and a third of all Anglican clergy were linked to the movement, which by then had diversified greatly in its goals and they were no longer considered an organized faction.[323][324][325]
In the 21st century there are an estimated 2 million Evangelicals in the UK.[326] According to research performed by the Evangelical Alliance in 2013, 87 percent of UK evangelicals attend Sunday morning church services every week and 63 percent attend weekly or fortnightly small groups.[327] An earlier survey conducted in 2012 found that 92 percent of evangelicals agree it is a Christian's duty to help those in poverty and 45 percent attend a church which has a fund or scheme that helps people in immediate need, and 42 percent go to a church that supports or runs a foodbank. 63 percent believe in tithing, and so give around 10 percent of their income to their church, Christian organizations and various charities[328] 83 percent of UK evangelicals believe that the Bible has supreme authority in guiding their beliefs, views and behavior and 52 percent read or listen to the Bible daily.[329] The Evangelical Alliance, formed in 1846, was the first ecumenical evangelical body in the world and works to unite evangelicals, helping them listen to, and be heard by, the government, media and society.
Switzerland
Since the 1970s, the number of Evangelicals and Evangelical congregations has grown strongly in Switzerland. Population censuses suggest that these congregations saw the number of their members triple from 1970 to 2000, qualified as a "spectacular development" by specialists.[330] Sociologists Jörg Stolz and Olivier Favre show that the growth is due to charismatic and Pentecostal groups, while classical evangelical groups are stable and fundamentalist groups are in decline.[331] A quantitative national census on religious congregations reveals the important diversity of evangelicalism in Switzerland.[332]
Anglo America
United States
By the late 19th to early 20th century, most American Protestants were Evangelicals. A bitter divide had arisen between the more liberal-modernist mainline denominations and the fundamentalist denominations, the latter typically consisting of Evangelicals. Key issues included the truth of the Bible—literal or figurative, and teaching of evolution in the schools.[333]
During and after World War II, Evangelicals became increasingly organized. There was a great expansion of Evangelical activity within the United States, "a revival of revivalism". Youth for Christ was formed; it later became the base for Billy Graham's revivals. The National Association of Evangelicals formed in 1942 as a counterpoise to the mainline Federal Council of Churches. In 1942–43, the Old-Fashioned Revival Hour had a record-setting national radio audience.[334][page needed] With this organization, though, fundamentalist groups separated from Evangelicals.
According to a
Evangelicals have been socially active throughout US history, a tradition dating back to the
Recurrent themes within American Evangelical discourse include abortion,
Evangelical humanitarian aid
In the 1940s, in the United States,
See also
- Biblical literalism
- Child evangelism movement
- Christianese
- Christian eschatology
- Christian fundamentalism
- Christian nationalism
- Christian right
- Christian Zionism
- Christianity and politics
- Conservative Evangelicalism in Britain
- Evangelical Council of Venezuela
- Evangelical Fellowship of Canada
- Exvangelical
- Jesus and John Wayne
- List of the largest evangelical churches
- List of the largest evangelical church auditoriums
- List of evangelical Christians
- List of evangelical seminaries and theological colleges
- National Association of Evangelicals
- Red-Letter Christian
- The Scandal of the Evangelical Mind
- World Evangelical Alliance
- Worship service (evangelicalism)
Notes
References
Citations
- ^ "Evangelicals and Evangelicalism". University of Southern California. Retrieved May 11, 2022.
At its most basic level, evangelical Christianity is characterized by a belief in the literal truth of the Bible, a "personal relationship with Jesus Christ", the importance of encouraging others to be "born again" in Jesus and a lively worship culture. This characterization is true regardless the size of the church, what the people sitting in the pews look like or how they express their beliefs.
- ISBN 978-0-86554-554-0.
...evangelical Christianity, which united by a common authority (the Bible), shared experience (new birth/conversion), and commitment to the same sense of duty (obedience to Christ through evangelism and benevolence).
- ^ ISBN 978-0-300-24141-9.
What does it mean to be evangelical? The simple answer is that evangelical Christianity is the religion of the born again.
- legal union between church and state, as in most of the United Kingdom, or the more elusive character that obtained in the United States, where the sharp constitutional independence of the church from state political rulershipmasked an underlying set of shared assumptions about the Christian (and indeed Protestant) identity of the nation. Evangelicals had differed over whether the moral imperative of national recognition of godly religion should also imply the national recognition of a particular church, but all had been agreed that being born or baptized within the boundaries of Christendom did not in itself make one a Christian."
- ^ a b "The Evangelical Manifesto – Os Guinness". Retrieved January 20, 2023.
- ^ "Evangelical church | Definition, History, Beliefs, Key Figures, & Facts | Britannica". britannica.com. Retrieved April 26, 2022.
- ^ a b c d Christian Scholar's Review, Volume 27. Hope College. 1997. p. 205.
This was especially true of proto-evangelical movements like the Quakers, organized as the Religious Society of Friends by George Fox in 1668 as a group of Christians who rejected clerical authority and taught that the Holy Spirit guided
- ^ a b Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, pp. 28, 90.
- ^ ISBN 978-1-107-13660-1.
- ^ "Christianity report" (PDF). Archived from the original (PDF) on August 5, 2013. Retrieved December 30, 2014.
- ^ a b c d e f g Manual of Faith and Practice of Central Yearly Meeting of Friends. Central Yearly Meeting of Friends. 2018. p. 2.
- ^ a b Wood, A. Skevington (1984). "The Lord's Watch: the Moravians". Christian History Institute. Retrieved July 26, 2021.
- ^ Williams, Daniel K. (September 20, 2019). "'Evangelical' Isn't Code for White and Republican". ChristianityToday.com. Retrieved December 4, 2022.
- ^ a b Loup Besmond de Senneville, la-croix.com, Dans le monde, un chrétien sur quatre est évangélique Archived November 11, 2017, at the Wayback Machine, France, January 25, 2016
- ^ How Many Evangelicals Are There?, Wheaton College: Institute for the Study of American Evangelicals, archived from the original on January 30, 2016
- ^ Smith, Gregory A.; Masci, David (March 3, 2018). "5 facts about U.S. evangelical Protestants". Pew Research Center.
- ^ "Religion in America: US Religious groups". Pew Research Center.
- ISBN 978-1-107-13660-1.
Contemporary Quakers worldwide are predominately evangelical and are often referred to as the Friends Church.
- ISBN 978-3-89144-301-9.
This powerful spiritual awakening resulted in an amazing worldwide upsurge that firmly planted evangelical Christianity in the Caribbean, and the Moravian Church as an important element in West Indian life. Next came the Methodist...
- ^ Mohler (2011, pp. 106–108): "A new dynamic emerged in the last half of the twentieth century as the charismatic and Pentecostal movements also began to participate in the larger evangelical world. By the end of the century, observers would often describe the evangelical movement in terms of Reformed, Baptist, Wesleyan, and charismatic traditions."
- ^ a b Ohlmann 1991, p. 155.
- ^ William Danker, Frederick A (1957). A Greek-English Lexicon of the New Testament and other Early Christian Literature (3rd ed.). The University of Chicago Press.
- ^ a b Noll 2004, p. 16.
- ^ Johnson, Phil (March 16, 2009). "The History of Evangelicalism". Pulpit Magazine. Archived from the original on June 16, 2010.
- ISBN 0-19-280290-9.
- Johannes Eckdenigrated those who accepted this view and referred to them as 'evangelicals.'
- ^ a b Peter Terrell, Harper Collins German Unabridged Dictionary, 4th ed., (New York: HarperCollins Publishers, Inc., 1999), 273 sub loco.
- ^ Marsden 1991, p. 2.
- ISBN 978-90-04-28386-2.
- ^ Erich Geldbach: Evangelikale Bewegung. In: Evangelisches Kirchenlexikon. Vandenhoeck & Ruprecht, Göttingen 1986, Bd. 1, Sp. 1186.
- ^ "Bekehrung, Bibelfrömmigkeit und Gebet: Evangelikale in Deutschland" (in German). Retrieved September 25, 2020.
- ^ Erich Geldbach: Evangelikale Bewegung. In: Evangelisches Kirchenlexikon, Bd. 2. Vandenhoeck und Ruprecht, Göttingen 1989, Sp. 1186–1191, hier Sp. 1190.
- ^ Bebbington 1993, p. 1.
- ^ Worthen 2014, p. 273.
- ^ William Richards (1812). The history of Lynn. To which is prefixed a copious account of Marshland, Wisbeach and the Fens. p. 98.
- ^ Andrew BURNABY (Archdeacon of Leicester.) (1811). The Sin and Danger of Schism, Considered in a Charge-intended to be Delivered to the Clergy of the Archdeaconry of Leicester, at the Summer Visitation in 1811. T. Payne; F. C.&J. Rivington. p. 14.
- ISBN 978-0-87779-101-0.
evangelical [...] 5 [...] characterized by or reflecting a missionary, reforming, or redeeming impulse or purpose [...] the rise and fall of evangelical fervor [sic] within the Socialist movement – Time Lit. Supp.>
- ^ Trueman 2011, p. 14.
- ^ Bebbington 1993, p. 3.
- ISBN 9781498205047.
Writing to Arthur Bedford on 4th August 1738, Wesley says: 'That assurance of which alone I speak, I should not choose to call an assurance of salvation, but rather (with the Scriptures) the assurance of faith. . . . I think the Scriptural words are ...
- ^ Bebbington 1993, pp. 5–8.
- ^ Worthen 2014, p. 4: "A logical place to start is to ask Christians who call themselves evangelical what they believe. The trouble is that evangelicals differ widely in how they interpret and emphasize 'fundamental' doctrines. Even the 'born again experience,' supposedly the quintessence of evangelicalism, is not an ironclad indicator. Some evangelicals have always viewed conversion as an incremental process rather than an instantaneous rebirth (and their numbers may be increasing)."
- ^ Bebbington 1993, pp. 12–14.
- ^ Bebbington 1993, pp. 15–16.
- ^ Bebbington 1993, p. 12.
- ^ Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 228
- ^ Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 234
- ^ a b Religioscope, Sébastien Fath, À propos de l'évangélisme et des Églises évangéliques en France – Entretien avec Sébastien Fath Archived November 1, 2020, at the Wayback Machine, religion.info, France, March 3, 2002
- ^ Sébastien Fath, Du ghetto au réseau: Le protestantisme évangélique en France, 1800–2005, Édition Labor et Fides, Genève, 2005, p. 378.
- ^ Donald F. Durnbaugh, The Believers' Church: The History and Character of Radical Protestantism, Wipf and Stock Publishers, USA, 2003, p. 65, 73
- ^ Balmer 2002, p. 54.
- ^ Bebbington 1993, pp. 8–10.
- The United Methodist Church. Retrieved August 2, 2007.
John Wesley retained the sacramental theology which he received from his Anglican heritage. He taught that in baptism a child was cleansed of the guilt of original sin, initiated into the covenant with God, admitted into the church, made an heir of the divine kingdom, and spiritually born anew. He said that while baptism was neither essential to nor sufficient for salvation, it was the "ordinary means" that God designated for applying the benefits of the work of Christ in human lives. On the other hand, although he affirmed the regenerating grace of infant baptism, he also insisted upon the necessity of adult conversion for those who have fallen from grace. A person who matures into moral accountability must respond to God's grace in repentance and faith. Without personal decision and commitment to Christ, the baptismal gift is rendered ineffective.
Baptism as Forgiveness of Sin. In baptism God offers and we accept the forgiveness of our sin (Acts 2:38). With the pardoning of sin which has separated us from God, we are justified—freed from the guilt and penalty of sin and restored to right relationship with God. This reconciliation is made possible through the atonement of Christ and made real in our lives by the work of the Holy Spirit. We respond by confessing and repenting of our sin, and affirming our faith that Jesus Christ has accomplished all that is necessary for our salvation. Faith is the necessary condition for justification; in baptism, that faith is professed. God's forgiveness makes possible the renewal of our spiritual lives and our becoming new beings in Christ.
Baptism as New Life. Baptism is the sacramental sign of new life through and in Christ by the power of the Holy Spirit. Variously identified as regeneration, new birth, and being born again, this work of grace makes us into new spiritual creatures (2 Corinthians 5:17). We die to our old nature which was dominated by sin and enter into the very life of Christ who transforms us. Baptism is the means of entry into new life in Christ (John 3:5; Titus 3:5), but new birth may not always coincide with the moment of the administration of water or the laying on of hands. Our awareness and acceptance of our redemption by Christ and new life in him may vary throughout our lives. But, in whatever way the reality of the new birth is experienced, it carries out the promises God made to us in our baptism. - ^ Balmer 2002, p. 549.
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- ^ Marsden 1991, pp. 3–4.
- ^ Steve Brouwer, Paul Gifford, Susan D. Rose, Exporting the American Gospel: Global Christian Fundamentalism, Routledge, Abingdon-on-Thames, 2013, p. 25, 27, 29, 31
- ^ W. Glenn Jonas Jr., The Baptist River: Essays on Many Tributaries of a Diverse Tradition, Mercer University Press, USA, 2008, p. 125: "Independents assert that the Bible is a unified document containing consistent propositional truths. They accept the supernatural elements of the Bible, affirm that it is infallible in every area of reality, and contend that it is to be interpreted literally in the vast majority of cases. Ultimately, they hold not merely to the inerrancy of Scripture, but to the infallibility of their interpretation of Scripture. The doctrine of premillennialism serves as a case in point. Early on in the movement, Independents embraced premillennialism as the only acceptable eschatological view. The BBU made the doctrine a test of fellowship. When Norris formed his Premillennial Missionary Baptist Fellowship (1933), he made premillennialism a requirement for membership. He held this doctrine to be the only acceptable biblical position, charging conventionism with being postmillennial in orientation."
- ^ Beaty, Katelyn (August 17, 2020). "QAnon: The alternative religion that's coming to your church". Religion News Service. Retrieved August 17, 2023.
- ^ a b Olson 2011, pp. 241–242.
- ^ Reimer 2003, p. 29.
- ^ Mohler 2011, pp. 103–104.
- ^ Stanley 2013, p. 58.
- ^ Ellingsen 1991, pp. 222, 238.
- ^ Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 197
- ^ David R. Swartz, Moral Minority: The Evangelical Left in an Age of Conservatism, University of Pennsylvania Press, USA, 2012, p. 18
- ^ George Thomas Kurian, Mark A. Lamport, Encyclopedia of Christianity in the United States, Volume 5, Rowman & Littlefield, USA, 2016, p. 929
- ^ J. Gordon Melton, Martin Baumann, Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices, ABC-CLIO, USA, 2010, p. 1081-1082
- ^ Axel R. Schäfer, Countercultural Conservatives: American Evangelicalism from the Postwar Revival to the New Christian Right, University of Wisconsin Press, USA, 2011, p. 50-51
- ^ Marsden 1991, p. 75.
- ^ Roger E. Olson, "Postconservative Evangelicals Greet the Postmodern Age" Archived January 1, 2016, at the Wayback Machine, The Christian Century (May 3, 1995), pp. 480–483. Retrieved December 16, 2014.
- ^ Randall 2005, p. 52.
- ^ Tomlinson 2007, p. 28.
- ^ "Evangelical". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.) – "As a distinct party designation, the term came into general use, in England, at the time of the Methodist revival; and it may be said, with substantial accuracy, to denote the school of theology which that movement represents, though its earlier associations were rather with the Calvinistic than the Arminian branch of the movement. In the early part of the 19th cent. the words 'Methodist' and 'Evangelical' were, by adversaries, often used indiscriminately, and associated with accusations of fanaticism and 'puritanical' disapproval of social pleasures. The portion of the 'evangelical' school which belongs to the Anglican church is practically identical with the 'Low Church' party. In the Church of Scotland during the latter part of the 18th and the early part of the 19th cent. the two leading parties were the 'Evangelical' and the 'Moderate' party."
- ^ Balmer 2002, pp. vii–viii.
- ^ Noll 2004, p. 50.
- ^ Kennedy, Rick (2015). The First American Evangelical: A Short Life of Cotton Mather. Eerdmans.
- ^ Balmer 2002, pp. 542–543.
- ^ Longfield 2013, p. 7.
- ^ Noll 2004, pp. 44, 112.
- ^ Noll 2004, pp. 54–55.
- ^ Noll 2004, pp. 46–47.
- ^ Noll 2004, pp. 66–67.
- ^ Puzynin (2011, p. 21): "Noll points out that the crucial spiritual emphasis of the High-Church was its stress on 'primitive Christianity' [...]. However, it seems more logical to consider 'Primitivism' as a separate framework characteristic of the Victorian era [...]."
- ^ Noll 2004, p. 76.
- ^ Bebbington 1993, p. 74.
- ^ Bebbington 1993, p. 42.
- ^ Bebbington 1993, p. 43.
- ^ Noll 2004, pp. 76–78.
- ^ Lovelace 2007.
- ^ Noll 2004, p. 77.
- ^ Noll 2004, pp. 81–82.
- ^ Noll 2004, p. 79.
- ^ a b c Bebbington 1993, p. 20.
- ^ Noll 2004, pp. 79–80.
- ^ Noll 2004, p. 84.
- ^ Noll 2004, p. 85.
- ^ Noll 2004, p. 97.
- ^ Shantz 2013, pp. 279–280.
- ^ Noll 2004, pp. 87, 95.
- S2CID 161160945.
- ^ Stout, Harold 'Harry' (1991), The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism.
- ^ Wolffe 2007, p. 36.
- ^ Wolffe 2007, p. 38.
- ^ Wolffe 2007, p. 39.
- ^ Wolffe 2007, pp. 38–39.
- ^ Wolffe 2007, p. 37.
- ^ Bebbington, David W (January 2002), "The Evangelical Revival in Britain in the Nineteenth Century", Kyrkohistorisk Arsskrift, pp. 63–70.
- ^ Bebbington, David W (2007), "The Evangelical Conscience", Welsh Journal of Religious History, vol. 2, no. 1, pp. 27–44.
- ISBN 9781630878320.
In addition to these separate denominational groupings, one needs to give attention to the large pockets of the Holiness movement that have remained within the United Methodist Church. The most influential of these would be the circles dominated by Asbury College and Asbury Theological Seminary (both in Wilmore, KY), but one could speak of other colleges, innumerable local campmeetings, the vestiges of various local Holiness associations, independent Holiness oriented missionary societies and the like that have had great impact within United Methodism. A similar pattern would exist in England with the role of Cliff College within Methodism in that context.
- ^ Bebbington, David W (1996), "The Holiness Movements in British and Canadian Methodism in the Late Nineteenth Century", Proceedings of the Wesley Historical Society, vol. 50, no. 6, pp. 203–28
- ^ Sawyer, M. J. (May 25, 2004). "Wesleyan and Keswick Models of Sanctification". Bible.org. Retrieved September 30, 2020.
With Keswick one finds a different situation than with the Holiness Movement. Whereas Wesleyan holiness theology is traceable directly to Wesley and has clearly identifiable tenets, Keswick is much more amorphous and comes in many varieties from the strict Keswick of a Major Ian Thomas, John Hunter, Alan Redpath and the Torchbearers fellowship to the milder Keswick of Campus Crusade For Christ and Moody Bible Institute and other respected Evangelical educational institutions. Whereas Holiness theology has tended to dominate in Arminian circles, Keswick has tended to dominate American Evangelicalism of a more Calvinistic bent. Indeed Packer asserts that it has become standard in virtually all of Evangelicalism except confessional Reformed and Lutheran.
- ISBN 978-0-446-56235-5.
Evangelist D.L. Moody was a proponent of the Kewsick movement along with others, including Hannah Whital Smith, whose book A Christian's Secret of a Happy Life is still read today by thousands. R.A. Torrey, an associate of Moody whose influence was rapidly increasing, championed Keswick's ideals and utilized the term "Baptism of the Holy Spirit" in reference to the experience. Keswick views had a significant inflience on A.B. Simpson, founder of the Christian Missionary Alliance, which became a denomination by that name.
- .
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- ^ Stephen J. Hunt, Handbook of Megachurches, Brill, Leyde, 2019, p. 50
- ^ Bebbington, David W (2005), Dominance of Evangelicalism: The Age of Spurgeon and Moody
- ^ Findlay, James F (1969), Dwight L. Moody: American Evangelist, 1837–1899.
- ^ Hoffecker, W. Andrew (1981), Piety and the Princeton Theologians, Nutley: Presbyterian & Reformed, v.
- ^ Mark Ward Sr., The Electronic Church in the Digital Age: Cultural Impacts of Evangelical Mass Media , ABC-CLIO, USA, 2015, p. 104, 231
- ^ "Vanishing Fundamentalism". Christian Century. Vol. 4, no. 3. June 24, 1926. p. 799.
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- ^ Carpenter 1999, pp. 141–150.
- ^ Kantzer, Kenneth (September 16, 1996). "Standing on the Promises". Christianity Today. Vol. 40, no. 10. p. 30.
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- ^ Martin, A Prophet with Honor, 224.
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- ^ Martin Marty states, "To find foils on the church front, evangelicals have to exaggerate the power of the World Council of Churches and almost invent power for the National Council of Churches." Marty, "The Years of the Evangelicals." Christian Century (1989) February 15, 1989, pp. 171–174.
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- ^ Anthony Armstrong, The Church of England: the Methodists and society, 1700–1850 (1973).
- ^ Stephen Tomkins, The Clapham Sect: How Wilberforce's circle changed Britain (2010) p. 1.
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Sources
- Balmer, Randall. Evangelicalism in America (Baylor University Press, 2016). xvi, 199 pp.
- Balmer, Randall Herbert (2002), Encyclopedia of Evangelicalism, Louisville, KY: Westminster John Knox Press, ISBN 978-0-664-22409-7, retrieved October 25, 2011.
- Bauder, Kevin (2011), "Fundamentalism", in Naselli, Andrew; Hansen, Collin (eds.), Four Views on the Spectrum of Evangelicalism, Grand Rapids, MI: Zondervan, ISBN 978-0-310-55581-0
- Bebbington, David W (1993), Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, London: Routledge
- Chesnut, R. Andrew (1997), Born Again in Brazil: The Pentecostal Boom and the Pathogens of Poverty, Rutgers University Press, ISBN 9780813524061.
- Dayton, Donald W. (1991), "Some Doubts about the Usefulness of the Category 'Evangelical'", in Dayton, Donald W.; Johnston, Robert K. (eds.), The Variety of American Evangelicalism, Knoxville, TN: The University of Tennessee Press, ISBN 1-57233-158-5
- Ellingsen, Mark (1991), "Lutheranism", in Dayton, Donald W.; Johnston, Robert K. (eds.), The Variety of American Evangelicalism, Knoxville, TN: The University of Tennessee Press, ISBN 1-57233-158-5
- Himmelstein, Jerome L. (1990), To The Right: The Transformation of American Conservatism, University of California Press.
- Longfield, Bradley J. (2013), Presbyterians and American Culture: A History, Louisville, Kentucky: Westminster John Knox Press
- Lovelace, Richard F. (2007), The American Pietism of Cotton Mather: Origins of American Evangelicalism, Wipf & Stock, ISBN 9781556353925
- ISBN 0-8028-0539-6
- Martin, William (1996), With God on Our Side: The Rise of the Religious Right in America, New York: ISBN 0-7679-2257-3
- Mohler, Albert (2011), "Confessional Evangelicalism", in Naselli, Andrew; Hansen, Collin (eds.), Four Views on the Spectrum of Evangelicalism, Grand Rapids, MI: Zondervan, ISBN 978-0-310-55581-0
- ISBN 1-84474-001-3
- Ohlmann, Eric H. (1991), "Baptists and Evangelicals", in Dayton, Donald W.; Johnston, Robert K. (eds.), The Variety of American Evangelicalism, Knoxville, TN: The University of Tennessee Press, ISBN 1-57233-158-5
- Olson, Roger (2011), "Postconservative Evangelicalism", in Naselli, Andrew; Hansen, Collin (eds.), Four Views on the Spectrum of Evangelicalism, Grand Rapids, MI: Zondervan, ISBN 978-0-310-55581-0
- Puzynin, Andrey P. (2011). The Tradition of the Gospel Christians: A Study of Their Identity and Theology during the Russian, Soviet, and Post-Soviet Periods. Eugene, Oregon: Wipf and Stock Publishers. ISBN 9781630876883.
- Randall, Kelvin (2005), Evangelicals etcetera: conflict and conviction in the Church of England
- Ranger, Terence O, ed. (2008), Evangelical Christianity and Democracy in Africa, Oxford University Press.
- Reimer, Sam (2003). Evangelicals and the Continental Divide: The Conservative Protestant Subculture in Canada and the United States. McGill-Queen's Press.
- Shantz, Douglas H. (2013), An Introduction to German Pietism: Protestant Renewal at the Dawn of Modern Europe, JHU, ISBN 9781421408309
- ISBN 978-0-8308-2585-1.
- Sutton, Matthew Avery. American Apocalypse: A History of Modern Evangelicalism (Cambridge: Belknap Press, 2014). 480 pp. online review Archived August 6, 2020, at the Wayback Machine
- Sweeney, Douglas A. (2005). The American Evangelical Story: A History of the Movement. Baker Academic. ISBN 978-1-58558-382-9.
- Tomlinson, Dave (2007). The Post-Evangelical. Harper Collins. ISBN 978-0-310-25385-3.
- Moody Publishers
- Witvliet, John D. (2010), "Worship", in McDermott, Gerald (ed.), The Oxford Handbook of Evangelical Theology, Oxford University Press, pp. 310–324, ISBN 9780195369441
- Wolffe, John (2007). The Expansion of Evangelicalism: The Age of Wilberforce, More, Chalmers and Finney. A History of Evangelicalism. Vol. 2. InterVarsity Press. ISBN 978-0-8308-2582-0.
- Worthen, Molly (2014). Apostles of Reason: The Crisis of Authority in American Evangelicalism. Oxford University Press. ISBN 978-0-19-989646-2.
Further reading
- Balmer, Randall Herbert (2004), Encyclopedia of Evangelicalism (excerpt and text search) (2nd ed.), Westminster John Knox Press, ISBN 9780664224097; online.
- ——— (2010), The Making of Evangelicalism: From Revivalism to Politics and Beyond, ISBN 978-1-60258-243-9.
- ——— (2000), Blessed Assurance: A History of Evangelicalism in America
- Bastian, Jean-Pierre (1994), Le Protestantisme en Amérique latine: une approche sio-historique [Protestantism in Latin America: a sio‐historical approach], Histoire et société (in French), Genève: Labor et Fides, ISBN 2-8309-0684-5; alternative ISBN on back cover, 2-8309-0687-X; 324 pp.
- Beale, David O (1986), In Pursuit of Purity: American Fundamentalism Since 1850, Greenville, SC: Bob Jones University: Unusual, ISBN 0-89084-350-3.
- Bebbington, D. W.(1989), Evangelicals in Modern Britain: A History from the 1730s to the 1980s, London: Unwin.
- Carpenter, Joel A. (1980), "Fundamentalist Institutions and the Rise of Evangelical Protestantism, 1929–1942", Church History, 49 (1): 62–75, S2CID 145632415.
- ——— (1999), Revive Us Again: The Reawakening of American Fundamentalism, Oxford University Press, ISBN 0-19-512907-5.
- Case, Jay Riley (2012). An Unpredictable Gospel: American Evangelicals and World Christianity, 1812-1920. Oxford UP. ISBN 9780199772322.
- Chapman, Mark B., "American Evangelical Attitudes Toward Catholicism: Post-World War II to Vatican II," U.S. Catholic Historian, 33#1 (Winter 2015), 25–54.
- Freston, Paul (2004), Evangelicals and Politics in Asia, Africa and Latin America, ISBN 0-521-60429-X.
- Hindmarsh, Bruce (2005), The Evangelical Conversion Narrative: Spiritual Autobiography in Early Modern England, Oxford: Oxford University Press.
- Hummel, Daniel G. (2023). The Rise and Fall of Dispensationalism: How the Evangelical Battle over the End Times Shaped a Nation. Grand Rapids, MI: Eerdmans. ISBN 978-0-802-87922-6.
- Kidd, Thomas S (2007), The Great Awakening: The Roots of Evangelical Christianity in Colonial America, Yale University Press.
- Knox, Ronald (1950), Enthusiasm: a Chapter in the History of Religion, with Special Reference to the XVII and XVIII Centuries, Oxford, Eng: Oxford University Press, pp. viii, 622 pp.
- Luhrmann, Tanya (2012) When God Talks Back-Understanding the American Evangelical Relationship with God, Knopf
- ISBN 9780195030839.
- Marsden, George M. (1987), Reforming Fundamentalism: Fuller Seminary and the New Evangelicalism, Grand Rapids: William B. Eerdmans.
- ISBN 0-8028-0651-1.
- Noll, Mark A; Bebbington, David W; Rawlyk, George A, eds. (1994), Evangelicalism: Comparative Studies of Popular Protestantism in North America, the British Isles and Beyond, 1700–1990.
- Pierard, Richard V. (1979), "The Quest For the Historical Evangelicalism: A Bibliographical Excursus", Fides et Historia, vol. 11, no. 2, pp. 60–72.
- Price, Robert M. (1986), "Neo-Evangelicals and Scripture: A Forgotten Period of Ferment", Christian Scholars Review, vol. 15, no. 4, pp. 315–30.
- Rawlyk, George A; Noll, Mark A, eds. (1993), Amazing Grace: Evangelicalism in Australia, Britain, Canada, and the United States.
- Reeves, Michael (2022), Gospel People: A Call for Evangelical Integrity, Wheaton, IL.: Crossway, ISBN 978-1-4335-7293-7.
- Schafer, Axel R (2011), Countercultural Conservatives: American Evangelicalism From the Postwar Revival to the New Christian Right, U. of Wisconsin Press, 225 pp; covers evangelical politics from the 1940s to the 1990s that examines how a diverse, politically pluralistic movement became, largely, the Christian Right.
- Smith, Timothy L (1957), Revivalism and Social Reform: American Protestantism on the Eve of the Civil War.
- Stackhouse, John G (1993), Canadian Evangelicalism in the Twentieth Century
- Sutton, Matthew Avery. American Apocalypse: A history of modern evangelicalism (2014)
- Utzinger, J. Michael (2006), Yet Saints Their Watch Are Keeping: Fundamentalists, Modernists, and the Development of Evangelical Ecclesiology, 1887–1937, Macon: Mercer University Press, ISBN 0-86554-902-8.
- Ward, W. R. (2006), Early Evangelicalism: A Global Intellectual History, Cambridge: Cambridge University Press, ISBN 0521158125.
- Wigger, John H; Hatch, Nathan O, eds. (2001), Methodism and the Shaping of American Culture.
- Wright, Bradley (March 21, 2013), What, exactly, is Evangelical Christianity?, series on Evangelical Christianity in America, Patheos (Black, White and Gray blog).
Missions
- Anderson, Gerald H, ed. (1998), Biographical dictionary of Christian missions, Simon & Schuster Macmillan.
- Bainbridge, William F (1882), Around the World Tour of Christian Missions: A Universal Survey, 583 pp.
- Barrett, David, ed. (1982), World Christian Encyclopedia, Oxford University Press.
- Brown, Candy Gunther, ed. (2011), Global Pentecostal and Charismatic Healing (essays by scholars on different countries), Oxford UP, 400 pp.
- Etherington, Norman, ed. (2008), Missions and Empire, Oxford History of the British Empire Companion.
- Gailey, Charles R; Culbertson, Howard (2007), Discovering Missions, Kansas City: Beacon Hill Press.
- Glover, Robert H; Kane, J Herbert (1960), The Progress of World-Wide Missions, Harper & Row.
- Hutchison, William R (1987), Errand to the World: American Protestant Thought and Foreign Missions.
- Jenkins, Philip (2011), The Next Christendom: The Coming of Global Christianity (3rd ed.), Oxford UP.
- Kane, J. Herbert (1982), A Concise History of the Christian World Mission, Baker.
- Koschorke, Klaus (2007), A History of Christianity in Asia, Africa, and Latin America, 1450–1990: A Documentary Sourcebook (Google Books), et al., Wm. B. Eerdmans, ISBN 9780802828897
- Latourette, Kenneth Scott, A History of the Expansion of Christianity, (1938–45) (detailed scholarly history), 7 volumes.
- Moreau, A. Scott (2000), Evangelical Dictionary of World Missions, et al, Baker.
- Neill, Stephen (1986), A History of Christian Missions, Penguin.
- Newcomb, Harvey (1860), A Cyclopedia of Missions: Containing a Comprehensive View of Missionary Operations Throughout the World with Geographical Descriptions, and Accounts of the Social, Moral, and Religious Condition of the People (Google Books), 792 pp.
- Pocock, Michael; van Rheenen, Gailyn; McConnell, Douglas (2005), The Changing Face of World Missions: Engaging Contemporary Issues and Trends; 391 pp.
- Shenk, Wilbert R, ed. (2004), North American Foreign Missions, 1810–1914: Theology, Theory, and Policy. 349 pp; important essays by scholars.
- Tejirian, Eleanor H; Simon, Reeva Spector, eds. (2012), Conflict, Conquest, and Conversion: Two Thousand Years of Christian Missions in the Middle East, Columbia University Press, 280 pp; focus on the 19th and 20th centuries.
- Tucker, Ruth (2004), From Jerusalem to Irian Jaya.
- ——— (1988), Guardians of the Great Commission.
External links
- Institute for the Study of American Evangelicalism, Wheaton College, archived from the original on August 6, 2002, retrieved August 10, 2002.
- Spencer, Michael (March 10, 2009), "The Coming Evangelical Collapse", The Christian Science Monitor.
- Modern Evangelical African Theologians: A Primer, Need not fret, archived from the original on July 14, 2011, retrieved May 13, 2010.
- American Evangelicalism and Islam: From the Antichrist to the Mahdi, Germany: Qantara, July 19, 2010.
- Operation World – Statistics from around the world including numbers of Evangelicals by country.
- World Evangelical Alliance, archived from the original on March 14, 2015, retrieved March 15, 2015 (WEA)
- FULLER Magazine Issue No. 2 – Evangelical, archived from the original on September 3, 2015, retrieved September 2, 2015 – An exploration of what it means to be Evangelical