Its origins are usually traced to 1738, with various theological streams contributing to its foundation, including Pietism
(in particular its bishop Nicolaus Zinzendorf
and his community at Herrnhut
Preeminently, John Wesley
and other early Methodists
were at the root of sparking this new movement during the First Great Awakening
. Today, evangelicals are found across many Protestant branches, as well as in various denominations not subsumed to a specific branch.
Among leaders and major figures of the evangelical Protestant movement were John Wesley
, George Whitefield
, Jonathan Edwards
, Billy Graham
, Bill Bright
, Harold Ockenga
, John Stott
and Martyn Lloyd-Jones
. The movement gained great momentum during the 18th and 19th centuries with the Great Awakenings
in Great Britain and the United States.
The word evangelical
has its etymological roots in the Greek word for "gospel
" or "good news": εὐαγγέλιον euangelion
, from eu
- the stem
of, among other words, angelos
"messenger, angel", and the neuter suffix
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.
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".
During the Reformation
, Protestant theologians embraced the term as referring to "gospel truth". Martin Luther
referred to the evangelische Kirche
("evangelical church") to distinguish Protestants from Catholics in the Catholic Church
Into the 21st century, evangelical
has continued in use as a synonym for (mainline) Protestant in continental Europe, and elsewhere. This usage is reflected in the names of Protestant denominations, such as the Evangelical Church in Germany
(a union of Lutheran and Reformed churches) and the Evangelical Lutheran Church in America
In the English-speaking world, evangelical
was commonly applied to describe the series of revival movements that occurred in Britain and North America during the late 18th and early 19th centuries.
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."
According to the Oxford English Dictionary
was first used in 1831.
In 1812, the term "evangelicalism" appeared in "The History of Lynn" by William Richards
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
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".
One influential definition of evangelicalism has been proposed by historian David Bebbington.
Bebbington notes four distinctive aspects of evangelical faith: conversionism
, and activism, noting, "Together they form a quadrilateral of priorities that is the basis of Evangelicalism."
Conversionism, or belief in the necessity of being "born again
", has been a constant theme of evangelicalism since its beginnings. To evangelicals, the central message of the gospel is justification by faith
in Christ and repentance
, or turning away, from sin
. Conversion differentiates the Christian from the non-Christian, and the change in life it leads to is marked by both a rejection of sin and a corresponding personal holiness
of life. A conversion experience can be emotional, including grief and sorrow for sin followed by great relief at receiving forgiveness. The stress on conversion differentiates evangelicalism from other forms of Protestantism by the associated belief that an assurance
will accompany conversion.
Among evangelicals, individuals have testified to both sudden and gradual conversions.
Crucicentrism is the centrality that evangelicals give to the Atonement
, the saving death
and the resurrection of Jesus
, that offers forgiveness of sins and new life. This is understood most commonly in terms of a substitutionary atonement
, in which Christ died as a substitute for sinful humanity by taking on himself the guilt and punishment for sin.
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 parachurch organizations
Church government and membership
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 Worship service
Diversity characterizes evangelical worship practices. Liturgical
worship styles can all be found among evangelical churches. Overall, evangelicals tend to be more flexible and experimental with worship practices than mainline Protestant churches.
It is usually run by a Christian pastor
. A service is often divided into several parts, including congregational singing, a sermon, intercessory prayer
, and other ministry.
During worship there is usually a nursery
Children and young people receive an adapted education, Sunday school
, in a separate room.
Places of worship are usually called "churches".
In some megachurches
, the building is called "campus".
of places of worship is mainly characterized by its sobriety.
The latin cross
is one of the only spiritual symbols that can usually be seen on the building of an evangelical church and that identifies the place's belonging.
Some services take place in theaters, schools or multipurpose rooms, rented for Sunday only.
Because of their understanding of the second
of the Ten Commandments
, evangelicals do not have religious material representations such as statues, icons, or paintings in their places of worship.
There is usually a baptistery
on the stage of the auditorium (also called sanctuary) or in a separate room, for the baptisms by immersion
Evangelical churches have been involved in the establishment of elementary and secondary schools.
It also enabled the development of several bible colleges
in the United States during the 19th century.
Other evangelical universities have been established in various countries of the world.
In evangelical churches, young adults and unmarried couples are encouraged to marry early in order to live a sexuality according to the will of God.
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.
The majority of evangelical Christian churches are against abortion
and support adoption agencies and social support agencies for young mothers.
is seen as being prohibited by some evangelical pastors because of the sexual thoughts that may accompany it.
In the United States and Nigeria, other evangelical pastors believe that masturbation can be beneficial for the body and that it is a gift from God to avoid fornication
, especially for singles.
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.
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
, by the Holy Spirit
In the 1980s, the neo-charismatic movement
re-emphasized miracles and faith healing
In certain churches, a special place is thus reserved for faith healings with laying on of hands
during worship services or for evangelization campaigns.
Faith healing or divine healing is considered to be an inheritance of Jesus
acquired by his death and resurrection.
In terms of science
and the origin of the earth and human life, some evangelicals support pseudoscientific young Earth creationism
For example, Answers in Genesis
, founded in Australia in 1986, is an evangelical organization that defends this thesis.
In 2007, it founded the Creation Museum
in Petersburg, in Kentucky
and in 2016 the Ark Encounter
Since the end of the 20th century, literalist creationism
has been abandoned by some evangelicals in favor of intelligent design
For example, the think tankDiscovery Institute
, established in 1991 in Seattle
, defends this thesis.
Other evangelicals who accept the scientific consensus
and the age of Earth
believe in theistic evolution
or evolutionary creation
—the notion that God used the process of evolution to create life; a Christian organization that espouses this view is the BioLogos Foundation
Difference between Evangelicalism and Protestantism
In the early 20th century, evangelical influence declined within mainline Protestantism
and Christian fundamentalism
developed as a distinct religious movement. Between 1950 and 2000 a mainstream evangelical consensus developed that sought to be more inclusive and more culturally relevant than fundamentalism while maintaining conservative Protestant teaching. According to Brian Stanley
, professor of world Christianity
, this new postwar consensus is termed neo-evangelicalism
, the new evangelicalism
, or simply evangelicalism
in the United States, while in Great Britain and in other English-speaking countries, it is commonly termed conservative evangelicalism
. Over the years, less-conservative evangelicals have challenged this mainstream consensus to varying degrees. Such movements have been classified by a variety of labels, such as progressive, open, post-conservative, and post-evangelical.
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.
Historian D. G. Hart
has also argued that "evangelicalism needs to be relinquished as a religious identity because it does not exist".
Mainstream evangelicalism is historically divided between two main orientations: confessionalism
. 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
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 de-emphasizing its ties to such, such as a church name which excludes the denominational name) within the broader evangelical movement.
The emphasis on historic Protestant orthodoxy among confessional evangelicals stands in direct contrast to an anti-creedal outlook that has exerted its own influence on evangelicalism, particularly among churches strongly affected by revivalism and by pietism
. Revivalist evangelicals are represented by some quarters of Methodism
, the Wesleyan Holiness
churches, the Pentecostal/charismatic
churches, some Anabaptist churches, and some Baptists and Presbyterians.
Revivalist evangelicals tend to place greater emphasis on religious experience than their confessional counterparts.
As described by Baptist theologian Roger E. Olson
, post-conservative evangelicalism is a theological school of thought that adheres to the four marks of evangelicalism, while being less rigid and more inclusive of other Christians. According to Olson, post-conservatives believe that doctrinal truth is secondary to spiritual experience shaped by Scripture
. Post-conservative evangelicals seek greater dialogue with other Christian traditions and support the development of a multicultural evangelical theology that incorporates the voices of women, racial minorities, and Christians in the developing world. Some post-conservative evangelicals also support open theism
and the possibility of near universal salvation
The term "Open Evangelical" refers to a particular Christian school of thought or churchmanship
, primarily in Great Britain (especially in the Church of England
). 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 post-evangelical
to describe a movement comprising various trends of dissatisfaction among evangelicals. Others use the term with comparable intent, often to distinguish evangelicals in the emerging church movement
from post-evangelicals and anti-evangelicals. Tomlinson argues that "linguistically, the distinction [between evangelical and post-evangelical]
resembles the one that sociologists make between the modern
Evangelicalism emerged in the 18th century,
first in Britain and its North American colonies. Nevertheless, there were earlier developments within the larger Protestant world that preceded and influenced the later evangelical revivals. According to religion scholar Randall Balmer
, Evangelicalism resulted "from the confluence of Pietism
, Presbyterianism, and the vestiges of Puritanism. Evangelicalism picked up the peculiar characteristics from each strain – warmhearted spirituality from the Pietists (for instance), doctrinal precisionism from the Presbyterians, and individualistic introspection from the Puritans".
Historian Mark Noll
adds to this list High Church
Anglicanism, which contributed to Evangelicalism a legacy of "rigorous spirituality and innovative organization".
During the 17th century, Pietism emerged in Europe as a movement for the revival of piety
and devotion within the Lutheran church
. As a protest against "cold orthodoxy" or against an overly formal and rational Christianity, Pietists advocated for an experiential religion that stressed high moral standards both for clergy and for lay people. The movement included both Christians who remained in the liturgical
, state churches
as well as separatist
groups who rejected the use of baptismal fonts, altars, pulpits, and confessionals. As Pietism spread, the movement's ideals and aspirations influenced and were absorbed by evangelicals.
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.
Central to this tradition was the communion season
, which normally occurred in the summer months. For Presbyterians, celebrations of Holy Communion
were infrequent but popular events preceded by several Sundays of preparatory preaching and accompanied with preaching, singing, and prayers.
Puritanism combined Calvinism
with a doctrine that conversion was a prerequisite for church membership and with an emphasis on the study of Scripture by lay people. It took root in the colonies of New England
, where the Congregational church
became an established religion. There the Half-Way Covenant
of 1662 allowed parents who had not testified to a conversion experience to have their children baptized, while reserving Holy Communion for converted church members alone.
By the 18th century Puritanism was in decline and many ministers
expressed alarm at the loss of religious piety. This concern over declining religious commitment led many[quantify]
people to support evangelical revival.
High-Church Anglicanism also exerted influence on early Evangelicalism. High Churchmen were distinguished by their desire to adhere to primitive Christianity
. This desire included imitating the faith and ascetic practices of early Christians as well as regularly partaking of Holy Communion. High Churchmen were also enthusiastic organizers of voluntary religious societies. Two of the most prominent were the Society for Promoting Christian Knowledge
(founded in London in 1698), which distributed Bibles and other literature and built schools, and the Society for the Propagation of the Gospel in Foreign Parts
, which was founded in England in 1701 to facilitate missionary work in British colonies (especially among colonists in North America). Samuel
and Susanna Wesley
, the parents of John
and Charles Wesley
(born 1703 and 1707 respectively), were both devoted advocates of High-Church ideas.
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.
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.
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."
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.
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.
Edwards was heavily influenced by Pietism, so much so that one historian has stressed his "American Pietism".
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.
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.
The spring of 1735 also marked important events in England and Wales. Howell Harris
, a Welsh schoolteacher, had a conversion experience on May 25 during a communion service. He described receiving assurance of God's grace
after a period of fasting
, self-examination, and despair over his sins.
Sometime later, Daniel Rowland
, the Anglican curate
of Llangeitho, Wales, experienced conversion as well. Both men began preaching the evangelical message to large audiences, becoming leaders of the Welsh Methodist revival
At about the same time that Harris experienced conversion in Wales, George Whitefield
was converted at Oxford University after his own prolonged spiritual crisis. Whitefield later remarked, "About this time God was pleased to enlighten my soul, and bring me into the knowledge of His free grace, and the necessity of being justified in His sight by faith only
Whitefield's fellow Holy Club
member and spiritual mentor, Charles Wesley
, reported an evangelical conversion in 1738.
In the same week, Charles' brother and future founder of Methodism, John Wesley
was also converted after a long period of inward struggle. During this spiritual crisis, John Wesley was directly influenced by Pietism. Two years before his conversion, Wesley had traveled to the newly established colony of Georgia as a missionary for the Society for Promoting Christian Knowledge. He shared his voyage with a group of Moravian Brethren
led by August Gottlieb Spangenberg
. The Moravians' faith and piety deeply impressed Wesley, especially their belief that it was a normal part of Christian life to have an assurance of one's salvation.
Wesley recounted the following exchange with Spangenberg on February 7, 1736:
[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.
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.
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.
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.
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.
Evangelical preachers emphasized personal salvation and piety more than ritual and tradition. Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.
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.
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
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.
In the 1790s, all of these evangelical groups, including the Anglicans, were Calvinist in orientation.
Methodism (the "New Dissent") was the most visible expression of evangelicalism by the end of the 18th century. The Wesleyan Methodists
boasted around 70,000 members throughout the British Isles, in addition to the Calvinistic Methodists
in Wales and the Countess of Huntingdon's Connexion
, which was organized under George Whitefield's influence. The Wesleyan Methodists, however, were still nominally affiliated with the Church of England and would not completely separate until 1795, four years after Wesley's death. The Wesleyan Methodist Church's Arminianism
distinguished it from the other evangelical groups.
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.
"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.
The Evangelicals in the Clapham Sect
included figures such as William Wilberforce
who successfully campaigned for the abolition of slavery.
John Nelson Darby
of the Plymouth Brethren was a 19th-century Irish Anglican minister who devised modern dispensationalism
, an innovative Protestant theological interpretation of the Bible that was incorporated in the development of modern Evangelicalism. Cyrus Scofield
further promoted the influence of dispensationalism through the explanatory notes to his Scofield Reference Bible
. According to scholar Mark S. Sweetnam, who takes a cultural studies perspective, dispensationalism can be defined in terms of its Evangelicalism, its insistence on the literal interpretation of Scripture, its recognition of stages in God's dealings with humanity, its expectation of the imminent return of Christ to rapture His saints, and its focus on both apocalypticism and premillennialism
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.
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.
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:
- They encouraged engagement in social concerns;
- They promoted high standards of academic scholarship; and
- They rejected the ecclesiastical separatism promoted by McIntire, often pursuing collaboration with others through parachurch organizations
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.
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
. 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.
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.
A fourth development—the founding of Christianity Today
) 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
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.
The closing years of the 20th century saw controversial postmodern
influences entering some parts of Evangelicalism, particularly with the emerging church
movement. Also controversial is the relationship between spiritualism and contemporary military metaphors and practices animating many branches of Christianity but especially relevant in the sphere of Evangelicalism. Spiritual warfare
is the latest iteration in a long-standing partnership between religious organization and militarization
, two spheres that are rarely considered together, although aggressive forms of prayer have long been used to further the aims of expanding Evangelical influence. Major moments of increased political militarization have occurred concurrently with the growth of prominence of militaristic imagery in evangelical communities. This paradigmatic language, paired with an increasing reliance on sociological and academic research to bolster militarized sensibility, serves to illustrate the violent ethos that effectively underscores militarized forms of evangelical prayer.
The growth of evangelical churches continues with the construction of new places of worship
or enlargements in various regions of the world.
According to a 2011 Pew Forum
study on global Christianity, 285,480,000 or 13.1 percent of all Christians are Evangelicals.:17
These figures do not include the Pentecostalism and Charismatic movements. The study states that the category "Evangelicals" should not be considered as a separate category of "Pentecostal and Charismatic" categories, since some believers consider themselves in both movements where their church is affiliated with an Evangelical association.:18
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".
The Alliance was formed in 1951 by Evangelicals from 21 countries. It has worked to support its members to work together globally.
According to Sébastien Fath
, in 2016, there are 619 million Evangelicals in the world, one in four Christians.
In 2017, about 630 million, an increase of 11 million, including Pentecostals.
Operation World estimates the number of Evangelicals at 545.9 million, which makes for 7.9 percent of the world's population.
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.
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.
In the 21st century, there are Evangelical churches active in Sudan, Angola, Mozambique, Zimbabwe, Malawi, Rwanda, Uganda, Ghana, Kenya, Zambia, South Africa, and Nigeria. They have grown especially since independence came in the 1960s, the strongest movements are based on Pentecostal-charismatic[clarification needed]
beliefs. There is a wide range of theology and organizations, including some sponsored by European missionaries and others that have emerged from African culture[dubious – discuss]
such as the Apostolic and Zionist Churches
which enlist 40 percent of black South Africans, and their Aladura counterparts in western Africa.[page needed]
In Nigeria the Evangelical Church Winning All
(formerly "Evangelical Church of West Africa") is the largest church organization with five thousand congregations and over three million members. It sponsors two seminaries and eight Bible colleges, and 1600 missionaries who serve in Nigeria and other countries with the Evangelical Missionary Society (EMS). There have been serious confrontations since 1999 between Muslims and Christians standing in opposition to the expansion of Sharia law in northern Nigeria. The confrontation has radicalized and politicized the Christians. Violence has been escalating.[clarification needed]
In Kenya, mainstream Evangelical denominations have taken the lead[dubious – discuss]
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.
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.
Since 1974, young professionals have been the active proselytizers of Evangelicalism in the cities of Malawi.
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.
East African Revival
The East African Revival was a renewal movement within Evangelical churches in East Africa during the late 1920s and 1930s
that began at a Church Missionary Society
mission station in the Belgian territory of Ruanda-Urundi
in 1929, and spread to: Uganda, Tanzania and Kenya during the 1930s and 1940s contributing to the significant growth of the church in East Africa through the 1970s and had a visible influence on Western missionaries who were observer-participants of the movement.[page needed]
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.
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.
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 Dr. Robert Reid Kalley
, with support from the Free Church of Scotland
, moved to Brazil in 1855, founding the first Evangelical church among the Portuguese-speaking population there in 1856. It was organized according to the Congregational policy as the Igreja Evangélica Fluminense; it became the mother church of Congregationalism in Brazil.
The Seventh-day Adventists
arrived in 1894, and the YMCA was organized in 1896. The missionaries promoted schools colleges and seminaries, including a liberal arts college in São Paulo, later known as Mackenzie, and an agricultural school in Lavras
. The Presbyterian schools in particular later became the nucleus of the governmental system. In 1887 Protestants in Rio de Janeiro formed a hospital. The missionaries largely reached a working-class audience, as the Brazilian upper-class was wedded either to Catholicism or to secularism. By 1914, Protestant churches founded by American missionaries had 47,000 communicants, served by 282 missionaries. In general, these missionaries were more successful than they had been in Mexico, Argentina or elsewhere in Latin America.
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.
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.
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.
According to the 2000 census, 15.4 percent of the Brazilian population was Protestant. A 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.
They are politically and socially conservative, and emphasize that God's favor translates into business success.
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).
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.
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.
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
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".
American pastor Johannes Maas preaching in Andhra Pradesh, India
in 1974. Spreading the revival
is an essential part of work done by evangelical missionaries.
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.
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.
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 Protestantism is characterized by theological conservatism[clarification needed]
coupled with an emotional revivalistic[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.
Sukman argues that since 1945, Protestantism has been widely seen by Koreans as the religion of the middle class, youth, intellectuals, urbanites, and modernists.
It has been a powerful force[dubious – discuss]
supporting South Korea's pursuit of modernity and emulation[dubious – discuss]
of the United States, and opposition to the old Japanese colonialism and to the authoritarianism
of North Korea.
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.
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.
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.
Evangelical Free Church at Kirkkokatu street in Vanhatulli
neighbourhood in Oulu
In 2019, it was reported that Evangelicalism in France is growing and a new Evangelical church is built every 10 days and now counts 700,000 followers across France.
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.
The Clapham Sect
was a group of Church of England evangelicals and social reformers based in Clapham
, London; they were active 1780s–1840s). John Newton
(1725–1807) was the founder. They are described by the historian Stephen Tomkins as "a network of friends and families in England, with William Wilberforce as its centre of gravity, who were powerfully bound together by their shared moral and spiritual values, by their religious mission and social activism, by their love for each other, and by marriage".
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.
In the 21st century there are an estimated 2 million Evangelicals in the UK.
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.
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
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.
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.
Socially conservative evangelical Protestantism plays a major role in the Bible Belt
, an area covering almost all of the Southern United States. Evangelicals form a majority in the region.
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.
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.[page needed]
With this organization, though, fundamentalist groups separated from Evangelicals.
According to a Pew Forum on Religion and Public Life
study, Evangelicals can be broadly divided into three camps: traditionalist, centrist, and modernist.
A 2004 Pew survey identified that while 70.4 percent of Americans call themselves "Christian," Evangelicals only make up 26.3 percent of the population, while Catholics make up 22 percent and mainline Protestants make up 16 percent.
Evangelical humanitarian aid
A particularly controversial doctrine within the Evangelical Churches is that of prosperity theology
, which spread in the 1970s and 1980s in the United States, mainly through Pentecostal
and charismatic televangelists
This doctrine is centered on the teaching of Christian faith
as a means to enrich oneself financially and materially through a "positive confession" and a contribution to Christian ministries
Promises of divine healing
are guaranteed in exchange for certain amounts of donations.
Fidelity in the tithe
would allow one to avoid the curses of God, the attacks of the devil and poverty.
The offerings and the tithe
occupies a lot of time in the worship services.
Often associated with the tithe mandatory, this doctrine is sometimes compared to a religious business
In 2012, the National Council of Evangelicals of France published a document denouncing this doctrine, mentioning that prosperity was indeed possible for a believer, but that this theology taken to the extreme leads to materialism and to idolatry
, which is not the purpose of the gospel.
Since the 1970s, multiple financial scandals of embezzlement
have been reported in churches and evangelical organizations.
The Evangelical Council for Financial Accountability
was founded in 1979 to strengthen financial integrity in evangelical organizations and churches that voluntarily wish to be members and to undergo annual accounting audits.
, drifts accompanied the teaching of faith healing
. In some churches, pricing for prayer against promises of healing has been observed.
have been charged with claiming false healings.
Some churches in the United States and Nigeria, have advised their members against vaccination
, stating that it is for the weak in faith and that with a positive confession, they would be immune.
In 2019, in Mbandjock
, in Cameroon, three deaths are linked to this position in a church.
This position is not representative of all evangelical churches, as the document indicates "The Miraculous Healing" published in 2015 by the National Council of Evangelicals of France, which mentions that medicine
is one of the gifts of God made to humans.
Churches and certain evangelical humanitarian organizations are also involved in medical health programs.
Pentecostal pastors adhering to prosperity theology have been criticized by journalists for their bling-bling
lifestyle (luxury clothes, big houses, cars high end
, private plane, etc.).
Some churches and evangelical organizations have been criticized by victims of rape
and domestic violence
for their silent handling of cases of abuse by pastors or members.
Failure to report abuses to the police appears to be prevalent in churches which are not members of evangelical Christian denomination
, or affiliated to denominations which attach great importance to a large autonomy of the churches.
The evangelical organization GRACE
was founded in 2004 by the Baptist
professor Boz Tchividjian to help churches combat sexual abuses
, psychological abuses
and physical abuses
in Christian organizations.
In 2018, Baptist theologian Russell D. Moore
criticized some American Baptist
churches for their moralism
emphasizing strongly the condemnation of certain personal sins, but silent on the social injustices that afflict entire populations, such as racism
In 2018, American professor Scot McKnight of Northern Baptist Theological Seminary criticized evangelical megachurches for the weak external accountability relationship of their leaders by not being members of Christian denomination
, further exposing them to abuse of power.
The fact that evangelicals do evangelism
and speak about their faith in public is often criticized by the media and associated with proselytism
According to the evangelicals, freedom of religion
and freedom of expression
allow them to talk about their faith like anything else.
Christian films made by American evangelical production companies are also regularly associated with proselytism.
According to Sarah-Jane Murray, screenwriting teacher at the US Film and Christian Television Commission United, Christian films are works of art, not proselytism.
For Hubert de Kerangat, communications manager at Saje distribution, distributor of these American Christian films in France, if Christian films are "proselytes", all films are "proselytes", since each film transmits a message, whether the viewer is free to approve or not.
Primarily in the United States, where Protestants
are usually placed in one of two categories – mainline
- ^ Stanley, Brian (2013). The Global Diffusion of Evangelicalism: The Age of Billy Graham and John Stott. 5. Downers Grove, Illinois: IVP Academic. p. 11. ISBN 978-0-8308-2585-1. As a transnational and trans-denominational movement, evangelicalism had from the outset encompassed considerable and often problematic diversity, but this diversity had been held in check by the commonalities evangelicals on either side of the North Atlantic shared - most notably a clear consensus about the essential content of the gospel and a shared sense of the priority of awakening those who inhabited a broadly Christian environment to the urgent necessity of a conscious individual decision to turn to Christ in repentance and faith. Evangelicalism had maintained an ambiguous relationship with the structures of Christendom, whether those structures took the institutional form of a 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 separation between church and state masked 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.
- ^ The Concise Oxford Dictionary. Oxford University Press. 1978.
- ^ Operation World
- ^ a b Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, pp. 28, 90.
- ^ "Christianity report" (PDF). Archived from the original (PDF) on 2013-08-05. Retrieved 2014-12-30.
- ^ a b Loup Besmond de Senneville, la-croix.com, Dans le monde, un chrétien sur quatre est évangélique, France, January 25, 2016
- ^ How Many Evangelicals Are There?, Wheaton College: Institute for the Study of American Evangelicals, archived from the original on 2016-01-30
- ^ Smith, Gregory A.; Masci, David (3 March 2018). "5 facts about U.S. evangelical Protestants". Pew Research Center.
- ^ "Religion in America: US Religious groups". Pew Research Center.
- ^ 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."
- ^ 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.
- ^ Johnson, Phil (2009-03-16). "The History of Evangelicalism". Pulpit Magazine. Archived from the original on 2010-06-16.
- ^ Livingstone, Elizabeth A (2005). The Oxford Dictionary of the Christian Church (3rd ed. rev ed.). Oxford: Oxford University Press. p. 583. ISBN 0-19-280290-9.
- ^ Gerstner, John H. (1975). "The Theological Boundaries of Evangelical Faith". In David P. Wells (ed.). The Evangelicals. John D. Woodbridge. Nashville: Abingdon Press. pp. 21–36. ISBN 0-687-12181-7. Despite the dominant usage of euangellismos in the New Testament, its derivative, evangelical, was not widely or controversially employed until the Reformation period. Then it came into prominence with Martin Luther precisely because he reasserted Paul's teaching on the euangellismos as the indispensable message of salvation. Its light, he argued, was hidden under a bushel of ecclesiastical authority, tradition, and liturgy. The essence of the saving message for Luther was justification by faith alone, the article by which not only the church stands or falls but each individual as well. Erasmus, Thomas More, and Johannes Eck denigrated those who accepted this view and referred to them as 'evangelicals.'
- ^ 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.
- ^ Gove, Philip Babcock, ed. (1971). Webster's Third New International Dictionary of the English Language. Springfield, MA: G & C Merriam. 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.>
- ^ Yates, Arthur S. (2015). The Doctrine of Assurance: With Special Reference to John Wesley. Wipf and Stock Publishers. 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.
- ^ 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
- ^ Religioscope, Sébastien Fath, À propos de l’évangélisme et des Églises évangéliques en France – Entretien avec Sébastien Fath, religion.info, France, March 3, 2002
- ^ Sébastien Fath, Du ghetto au réseau: Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, France, 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
- ^ Bebbington 1993, pp. 8–10.
- ^ "By Water and the Spirit: A United Methodist Understanding of Baptism". 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.
- ^ Timothy J. Demy PhD, Paul R. Shockley PhD, Evangelical America: An Encyclopedia of Contemporary American Religious Culture, ABC-CLIO, USA, 2017, p. 105
- ^ Brad Christerson, Richard Flory, The Rise of Network Christianity, Oxford University Press, USA, 2017, p. 58
- ^ Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, pp. 370, 778
- ^ John H. Y. Briggs, A Dictionary of European Baptist Life and Thought, Wipf and Stock Publishers, USA, 2009, p. 53
- ^ William K. Kay, Pentecostalism: A Very Short Introduction, OUP Oxford, UK, 2011, p. 81
- ^ Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 171
- ^ Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, p. 210
- ^ Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, p. 117
- ^ Mark Husbands, Timothy Larsen, Women, Ministry and the Gospel: Exploring New Paradigms, InterVarsity Press, USA, 2007, p. 230
- ^ Rosemary Skinner Keller, Rosemary Radford Ruether, Marie Cantlon, Encyclopedia of Women and Religion in North America, Volume 1, Indiana University Press, USA, 2006, p. 294
- ^ Robert E. Johnson, A Global Introduction to Baptist Churches, Cambridge University Press, UK, 2010, p. 372
- ^ Lisa Stephenson, Dismantling the Dualisms for American Pentecostal Women in Ministry, BRILL, USA, 2011, p. 46
- ^ Glenn T. Miller, Piety and Plurality: Theological Education since 1960, Wipf and Stock Publishers, USA, 2014, p. 94
- ^ Lisa Stephenson, Dismantling the Dualisms for American Pentecostal Women in Ministry, BRILL, USA, 2011, p. 55
- ^ Witvliet 2010, pp. 310–311.
- ^ Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, UK, 2004, p. 282–283
- ^ Bruce E. Shields, David Alan Butzu, Generations of Praise: The History of Worship, College Press, USA, 2006, p. 307-308
- ^ Robert Dusek, Facing the Music, Xulon Press, USA, 2008, p. 65
- ^ Gaspard Dhellemmes, Spectaculaire poussée des évangéliques en Île-de-France, lejdd.fr, France, June 7, 2015
- ^ Franklin M. Segler, Randall Bradley, Christian Worship: Its Theology and Practice, B&H Publishing Group, USA, 2006, p. 207
- ^ Greg Dickinson, Suburban Dreams: Imagining and Building the Good Life, University of Alabama Press, USA, 2015, p. 144
- ^ Jeanne Halgren Kilde, When Church Became Theatre: The Transformation of Evangelical Architecture and Worship in Nineteenth-century America, Oxford University Press, USA, 2005, p. 159, 170, 188
- ^ D. A. Carson, Worship: Adoration and Action: Adoration and Action, Wipf and Stock Publishers, USA, 2002, p. 161
- ^ Jeanne Halgren Kilde, Sacred Power, Sacred Space: An Introduction to Christian Architecture and Worship, Oxford University Press, USA, 2008, p. 193
- ^ Harold W. Turner, From Temple to Meeting House: The Phenomenology and Theology of Places of Worship, Walter de Gruyter, Germany, 1979, p.258
- ^ Justin G. Wilford, Sacred Subdivisions: The Postsuburban Transformation of American Evangelicalism, NYU Press, USA, 2012, p. 78
- ^ Anne C. Loveland, Otis B. Wheeler, From Meetinghouse to Megachurch: A Material and Cultural History, University of Missouri Press, USA, 2003, p. 2
- ^ Peter W. Williams, Houses of God: Region, Religion, and Architecture in the United States, University of Illinois Press, USA, 2000, p. 125
- ^ Murray Dempster, Byron D. Klaus, Douglas Petersen, The Globalization of Pentecostalism: A Religion Made to Travel, Wipf and Stock Publishers, USA, 2011, p. 210
- ^ Mark A. Lamport, Encyclopedia of Christianity in the Global South, Volume 2, Rowman & Littlefield, USA, 2018, p. 32
- ^ Anne C. Loveland, Otis B. Wheeler, From Meetinghouse to Megachurch: A Material and Cultural History, University of Missouri Press, USA, 2003, p. 149
- ^ Annabelle Caillou, Vivre grâce aux dons et au bénévolat, ledevoir.com, Canada, November 10, 2018
- ^ Helmuth Berking, Silke Steets, Jochen Schwenk, Religious Pluralism and the City: Inquiries into Postsecular Urbanism, Bloomsbury Publishing, UK, 2018, p. 78
- ^ George Thomas Kurian, Mark A. Lamport, Encyclopedia of Christianity in the United States, Volume 5, Rowman & Littlefield, USA, 2016, p. 1359
- ^ Cameron J. Anderson, The Faithful Artist: A Vision for Evangelicalism and the Arts, InterVarsity Press, USA, 2016, p. 124
- ^ Doug Jones, Sound of Worship, Taylor & Francis, USA, 2013, p. 90
- ^ William H. Brackney, Historical Dictionary of the Baptists, Scarecrow Press, USA, 2009, p. 61
- ^ Wade Clark Roof, Contemporary American Religion, Volume 1, Macmillan, UK, 2000, p. 49
- ^ Erwin Fahlbusch, Geoffrey William Bromiley, The Encyclopedia of Christianity, Volume 4, Wm. B. Eerdmans Publishing, USA, 2005, p. 163
- ^ Yves Mamou, Yves Mamou: «Les persécutions de chrétiens ont lieu en majorité dans des pays musulmans», lefigaro.fr, France, March 20, 2019
- ^ Wesley Rahn, In Xi we trust - Is China cracking down on Christianity?, dw.com, Germany, January 19, 2018
- ^ Allan Heaton Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity, Cambridge University Press, UK, 2013, p. 104
- ^ Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, p. 328
- ^ Mark A. Lamport, Encyclopedia of Christianity in the Global South, Volume 2, Rowman & Littlefield, USA, 2018, p. 364
- ^ William H. Brackney, Historical Dictionary of the Baptists, Scarecrow Press, USA, 2009, p. 402
- ^ Daniel E. Albrecht, Rites in the Spirit: A Ritual Approach to Pentecostal/Charismatic Spirituality, A&C Black, UK, 1999, p. 124
- ^ Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 236–239
- ^ Kevin M. Taylor, American Evangelicals and Religious Diversity: Subcultural Education, Theological Boundaries, and the Relativization of Tradition, Information Age Publishing, USA, 2006, p. 34
- ^ James Findlay, Agency, Denominations, and the Western Colleges, 1830-1860 dans Roger L. Geiger, The American College in the Nineteenth Century, Vanderbilt University Press, USA, 2000, p. 115
- ^ Timothy J. Demy PhD, Paul R. Shockley PhD, Evangelical America: An Encyclopedia of Contemporary American Religious Culture, ABC-CLIO, USA, 2017, p. 206
- ^ Mark A. Noll, The New Shape of World Christianity: How American Experience Reflects Global Faith, InterVarsity Press, USA, 2009, p. 45
- ^ John DeLamater, Rebecca F. Plante, Handbook of the Sociology of Sexualities, Springer, USA, 2015, p. 351
- ^ Kathleen J. Fitzgerald, Kandice L. Grossman, Sociology of Sexualities, SAGE Publications, USA, 2017, p. 166
- ^ Noah Manskar, Baptists encourage marrying younger, tennessean.com, USA, August 12, 2014
- ^ Maïté Maskens, Le traitement de la virginité chez les migrants pentecôtistes à Bruxelles, L'Espace Politique, 13 | 2011-1, France, posted on 06 May 2011, paragraph 28
- ^ Anugrah Kumar, Are Most Single Christians in America Having Sex?, christianpost.com, USA, September 28, 2011
- ^ Robert Woods, Evangelical Christians and Popular Culture: Pop Goes the Gospel, Volume 1, ABC-CLIO, USA, 2013, p. 44
- ^ David K. Clark, Robert V. Rakestraw, Readings in Christian Ethics: Issues and Applications, Baker Academic, USA, 1994, p. 162
- ^ Axel R. Schäfer, American Evangelicals and the 1960s, University of Wisconsin Press, USA, 2013, p. 104
- ^ Mark D. Regnerus, Forbidden Fruit : Sex & Religion in the Lives of American Teenagers, Oxford University Press, USA, 2007, p. 115
- ^ Eromosele Ebhomele, Masturbation Not A Sin – Oyakhilome, pmnewsnigeria.com, Nigeria, February 24, 2012
- ^ Molly McElroy, Virginity pledges for men can lead to sexual confusion — even after the wedding day, washington.edu, USA, October 9, 2015
- ^ Joy Bennett, Many churches don't talk about sex beyond virginity, virginity, virginity, theguardian.com, UK, February 11, 2013
- ^ Sara Moslener, Virgin Nation: Sexual Purity and American Adolescence, Oxford University Press, USA, 2015, p. 14
- ^ Timothy J. Demy PhD, Paul R. Shockley PhD, Evangelical America: An Encyclopedia of Contemporary American Religious Culture, ABC-CLIO, USA, 2017, p. 371
- ^ Emma Green, The Warrior Wives of Evangelical Christianity, theatlantic.com, USA, November 9, 2014
- ^ Christianisme aujourd'hui, 400 jeunes pour une conférence sur le sexe, christianismeaujourdhui.info, Switzerland, August 23, 2016
- ^ Luiza Oleszczuk, Interview: Famed Author Gary Chapman Talks Love, Marriage, Sex, christianpost.com, USA, February 25, 2012
- ^ Kelsy Burke, Christians Under Covers: Evangelicals and Sexual Pleasure on the Internet, University of California Press, USA, 2016, p. 31, 66
- ^ Jonathan Zimmerman, Tim LaHaye's sex-ed legacy: Before he wrote novels about the apocalypse, he and his wife opened right-wing Christian married couples' eyes, nydailynews.com, USA, July 29, 2016
- ^ Jeffrey S. Siker, Homosexuality and Religion: An Encyclopedia, Greenwood Publishing Group, USA, 2007, p. 112
- ^ William Henard, Adam Greenway, Evangelicals Engaging Emergent, B&H Publishing Group, USA, 2009, p. 20
- ^ "Some notable fundamentalist and conservative evangelical television and radio speakers frequently blame gays in America for an assortment of social problems, including terrorism (…)" in Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 315
- ^ Jeffrey S. Siker, Homosexuality and Religion: An Encyclopedia, Greenwood Publishing Group, USA, 2007, p. 114
- ^ Ralph R. Smith, Russel R. Windes, Progay/Antigay: The Rhetorical War Over Sexuality, SAGE Publications, USA, 2000, p. 29
- ^ Jacqueline L. Salmon, Rift Over Gay Unions Reflects Battle New to Black Churches, washingtonpost.com, USA, August 19, 2007
- ^ Dan Dyck et Dick Benner, Delegates vote to allow space for differences, canadianmennonite.org, Canada, July 20, 2016
- ^ David L. Balch, Muddling Thought: The Church and Sexuality / Homosexuality by Mark G. Toulouse, Homosexuality, Science, and the "Plain Sense" of Scripture , Wipf and Stock Publishers, USA, 2007, p . 28
- ^ Stephen Hunt, Contemporary Christianity and LGBT Sexualities, Routledge, UK, 2016, p. 40-41
- ^ "Global Survey of Evangelical Protestant Leaders". pewforum.org. Pew Research Center. June 22, 2011. Retrieved August 9, 2020.
- ^ Sébastien Fath, Du ghetto au réseau: Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, France, 2005, p. 28
- ^ James Innell Packer, Thomas C. Oden, One Faith: The Evangelical Consensus, InterVarsity Press, USA, 2004, p. 104
- ^ Franck Poiraud, Les évangéliques dans la France du XXIe siècle, Editions Edilivre, France, 2007, p. 69, 73, 75
- ^ George Thomas Kurian, Mark A. Lamport, Encyclopedia of Christianity in the United States, Volume 5, Rowman & Littlefield, USA, 2016, p. 1069
- ^ Cecil M. Robeck, Jr, Amos Yong, The Cambridge Companion to Pentecostalism, Cambridge University Press, UK, 2014, p. 138
- ^ Béatrice Mohr et Isabelle Nussbaum, Rock, miracles & Saint-Esprit, rts.ch, Switzerland, April 21, 2011
- ^ Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 212
- ^ David N. Livingstone, D. G. Hart, Mark A. Noll, Evangelicals and Science in Historical Perspective, Oxford University Press, USA, 1999, p. 234
- ^ Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 29
- ^ Quentin J. Schultze, Robert Herbert Woods Jr., Understanding Evangelical Media: The Changing Face of Christian Communication, InterVarsity Press, USA, 2009, p. 164
- ^ Alexis Weed, Noah's Ark opens at Kentucky theme park, cnn.com, USA, July 7, 2016
- ^ Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 353
- ^ Timothy J. Demy PhD, Paul R. Shockley PhD, Evangelical America: An Encyclopedia of Contemporary American Religious Culture, ABC-CLIO, USA, 2017, p. 224
- ^ "What is Evolutionary Creation?". BioLogos Foundation. Retrieved 23 March 2020.
- ^ Religioscope, Sébastien Fath, À propos de l’évangélisme et des Églises évangéliques en France – Entretien avec Sébastien Fath, religion.info, France, March 3, 2002
- ^ Eric C. Miller, The Political Legacy of Progressive Evangelicals, religionandpolitics.org, USA, October 27, 2015
- ^ Frederick Casadesus, Les évangéliques sont-ils tous protestants ?, reforme.net, France, October 20, 2005
- ^ Mohler 2011, pp. 106–108.
- ^ "Denominations". www.nae.net. National Association of Evangelicals. Retrieved November 27, 2017.
- ^ a b c Dale M. Coulter, "The Two Wings of Evangelicalism", First Things (November 5, 2013). Retrieved December 17, 2014.
- ^ Stanley 2013, pp. 27–28. sfn error: multiple targets (2×): CITEREFStanley2013 (help)
- ^ Harris, Harriet A. (1998). Fundamentalism and Evangelicals. Oxford: Clarendon Press. pp. 58–59. ISBN 978-0-19-826960-1. Retrieved 24 October 2017. The overriding implication of Fundamentalism is that conservative evangelicals are in fact fundamentalist but that they reject the term because of its pejorative connotations: 'By what term would "fundamentalists" prefer to be called? The term favoured at present, at least in Great Britain, is "conservative evangelical"'.
- ^ Bauder 2011, pp. 30–32.
- ^ Marsden 1991, pp. 3–4. sfn error: multiple targets (2×): CITEREFMarsden1991 (help)
- ^ a b Olson 2011, pp. 241–242.
- ^ Mohler 2011, pp. 103–104.
- ^ Roger E. Olson, "Postconservative Evangelicals Greet the Postmodern Age" Archived 2016-01-01 at the Wayback Machine, The Christian Century (May 3, 1995), pp. 480–483. Retrieved December 16, 2014.
- ^ Randall 2005, p. 52.
- ^ "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.
- ^ Balmer 2002, pp. 542–543.
- ^ 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, pp. 76–78.
- ^ Noll 2004, pp. 81–82.
- ^ Noll 2004, pp. 79–80.
- ^ Shantz 2013, pp. 279–280.
- ^ Snead, Jennifer (2010), "Print, Predestination, and the Public Sphere: Transatlantic Evangelical Periodicals, 1740–1745", Early American Literature, 45 (1): 93–118, doi:10.1353/eal.0.0092, S2CID 161160945.
- ^ Stout, Harold 'Harry' (1991), The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism.
- ^ Wolffe 2007, pp. 38–39.
- ^ Bebbington, David W (Jan 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, 2 (1), pp. 27–44.
- ^ Winn, Christian T. Collins (2007). From the Margins: A Celebration of the Theological Work of Donald W. Dayton. Wipf and Stock Publishers. p. 115. 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, 50 (6), pp. 203–28
- ^ Sawyer, M. J. (25 May 2004). "Wesleyan and Keswick Models of Sanctification". Bible.org. Retrieved 30 September 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.
- ^ Hayford, Jack W.; Moore, S. David (27 June 2009). The Charismatic Century: The Enduring Impact of the Azusa Street Revival. FaithWords. 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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- ^ Billy Graham to Harold Lindsell, January 25, 1955, Harold Lindsell papers, Billy Graham Center Archive, Collection 192; quoted in Marsden, Reforming Fundamentalism, p. 158.
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