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Evangelicalism

Evangelicalism (/ˌvænˈɛlɪkəlɪzəm, ˌɛvæn-, -ən-/), also called evangelical Christianity or evangelical Protestantism,[note 1] is a worldwide interdenominational movement within Protestant Christianity that affirms the centrality of being "born again", in which an individual experiences personal conversion; the authority of the Bible as God's revelation to humanity; and spreading the Christian message.[1][2][3][4][5] The word evangelical comes from the Greek (euangelion) word for "good news".[6]

Its origins are usually traced to 1738, with various theological streams contributing to its foundation, including Pietism and Radical Pietism, Puritanism, Quakerism, Presbyterianism and Moravianism (in particular its bishop Nicolaus Zinzendorf and his community at Herrnhut).[7][8][9] 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 around the world, not subsumed to a specific branch.[10] Among leaders and major figures of the evangelical Protestant movement were Nicolaus Zinzendorf, George Fox, John Wesley, George Whitefield, Jonathan Edwards, Billy Graham, Bill Bright, Harold Ockenga, Gudina Tumsa, John Stott, Francisco Olazábal, William J. Seymour and Martyn Lloyd-Jones.[7][9][11][12][13]

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 great momentum during the 18th and 19th centuries with the Great Awakenings in Great Britain and the United States.

In 2016, there were an estimated 619 million evangelicals in the world, meaning that one in four Christians would be classified as evangelical.[14] The United States has the largest proportion of evangelicals in the world.[15] American evangelicals are a quarter of that nation's population and its single largest religious group.[16][17] As a transdenominational coalition, evangelicals can be found in nearly every Protestant denomination and tradition, particularly within the Reformed (Continental Reformed, Presbyterian, Congregational), Plymouth Brethren, Baptist, Methodist (Wesleyan–Arminian), Lutheran, Moravian, Free Church, Mennonite, Quaker, Pentecostal/charismatic and non-denominational churches.[18][19][20][21][12]

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 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.[25][26] Into the 21st century, evangelical has continued in use as a synonym for Mainline Protestant in continental Europe. This usage is reflected in the names of Protestant denominations, such as the Evangelical Lutheran Church in America or the Protestant Church in Germany's German name Evangelische Kirche in Deutschland.[23] The German term evangelisch, more accurately corresponds to the broad English term Protestant[27] should not be confused with the narrower German term evangelikal, or the term pietistisch (a term etymologically related to the Pietist and Radical Pietist movements) which are used to described Evangelicalism in the sense used in this article or the related term. Mainline Protestant denominations with a Lutheran or semi-Lutheran background like the Evangelical Lutheran Church in America, the Evangelical Lutheran Church in Canada and the Evangelical Lutheran Church of England, who are not evangelical in the "evangelikal" sense but Protestant in the "evangelisch" sense have translated the German term "evangelisch" (or Protestant) into the English term "Evangelical", although the two German words have different meanings but are translated the same in English.[27] In other parts of the world, especially in the English-speaking world, evangelical (German: evangelikal or pietistisch) is commonly applied to describe the interdenominational Born-Again believing movement.[28][29][30][31][32]

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

 
Baptistery in the Pentecostal church (Pingstförsamlingen) of Västerås, in Sweden, 2018.
 
Passion Conferences, a music and evangelism festival at Georgia Dome in Atlanta, Georgia, United States, in 2013.

One influential definition of evangelicalism has been proposed by historian David Bebbington.[38] Bebbington notes four distinctive aspects of evangelical faith: conversionism, biblicism, crucicentrism, and activism, noting, "Together they form a quadrilateral of priorities that is the basis of Evangelicalism."[39]

Conversionism, or belief in the necessity of being "born again", has been a constant theme of evangelicalism since its beginnings.[3] 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.[40] Among evangelicals, individuals have testified to both sudden and gradual conversions.[41][42]

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 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.[44]

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.[45]

Church government and organizations

 
Hong Kong Baptist Theological Seminary, in Hong Kong, 2008.
 
Baptist Hospital Mutengene (Tiko), member of the Cameroon Baptist Convention.

The word church has several meanings among evangelicals. It can refer to the universal church (the body of Christ) including all Christians everywhere.[46] It can also refer to the church (congregation), which is the visible representation of the invisible church. It is responsible for teaching and administering the sacraments or ordinances (baptism and the Lord's Supper, but some evangelicals also count footwashing as an ordinance as well).[47]

Many evangelical traditions adhere to the doctrine of the believers' Church, which teaches that one becomes a member of the Church by the new birth and profession of faith.[48][21] This originated in the Radical Reformation with Anabaptists[49] but is held by denominations that practice believer's baptism.[50] Evangelicals in the Anglican, Methodist and Reformed traditions practice infant baptism as one's initiation into the community of faith and the New Testament counterpart to circumcision, while also stressing the necessity of personal conversion later in life for salvation.[51][52][53]

Some evangelical denominations operate according to episcopal polity or presbyterian polity. However, the most common form of church government within Evangelicalism is congregational polity. This is especially common among nondenominational evangelical churches.[54] Many churches are members of a national and international denomination for a cooperative relationship in common organizations, for the mission and social areas, such as humanitarian aid, schools, theological institutes and hospitals. [55][56][57][58] Common ministries within evangelical congregations are pastor, elder, deacon, evangelist and worship leader.[59] The ministry of bishop with a function of supervision over churches on a regional or national scale is present in all the Evangelical Christian denominations, even if the titles president of the council or general overseer are mainly used for this function.[60][61] The term bishop is explicitly used in certain denominations.[62] Some evangelical denominations are members of the World Evangelical Alliance and its 129 national alliances.[63]

Some evangelical denominations officially authorize the ordination of women in churches.[64] The female ministry is justified by the fact that Mary Magdalene was chosen by Jesus to announce his resurrection to the apostles.[65] The first Baptist woman who was consecrated pastor is the American Clarissa Danforth in the denomination Free Will Baptist in 1815.[66] In 1882, in the American Baptist Churches USA.[67] In the Assemblies of God of the United States, since 1927.[68] In 1965, in the National Baptist Convention, USA.[69]In 1969, in the Progressive National Baptist Convention.[70] In 1975, in The Foursquare Church.[71]

Worship service

 
Worship service at Christ's Commission Fellowship Pasig affiliated to the Christ's Commission Fellowship in 2014, in Pasig, Philippines.

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.[72] Diversity characterizes evangelical worship practices. Liturgical, contemporary, charismatic and seeker-sensitive 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.[73] 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.[74][75][76][77] During worship there is usually a nursery for babies.[78] Children and young people receive an adapted education, Sunday school, in a separate room.[79]

 
Chümoukedima Ao Baptist Church building in Chümoukedima, Nagaland, affiliated with the Nagaland Baptist Church Council (India).

Places of worship are usually called "churches".[80][81][82] In some megachurches, the building is called "campus".[83][84] The architecture of places of worship is mainly characterized by its sobriety.[85][86] 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.[87][88]

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 sharia or communism, government authorizations for worship are complex for Evangelical Christians.[96][97][98] Because of persecution of Christians, Evangelical house churches are the only option for many Christians to live their faith in community.[99] For example, there is the Evangelical house churches in China movement.[100] The meetings thus take place in private houses, in secret and in illegality.[101]

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

 
College of Nursing, Central Philippine University in Iloilo City, affiliated with the Convention of Philippine Baptist Churches, 2018.

Evangelical churches have been involved in the establishment of elementary and secondary schools.[105] It also enabled the development of several bible colleges, colleges and universities in the United States during the 19th century.[106][107] Other evangelical universities have been established in various countries of the world.[108]

The Council for Christian Colleges and Universities was founded in 1976.[109][110] In 2021, the CCCU had 180 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 2021, 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 2015, it would have 1,000 member schools in 113 countries.[116]

Sexuality

 
Wedding ceremony at First Baptist Church of Rivas, Baptist Convention of Nicaragua, 2011.

In matters of sexuality, several evangelical churches promote the virginity pledge (abstinence pledge) among young evangelical Christians, who are invited to commit themselves, during a public ceremony, to sexual abstinence until Christian marriage.[117] This pledge is often symbolized by a purity ring.[118]

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 sexual abstinence and do not speak of sexuality in marriage.[127][128][129] Other evangelical churches in the United States and Switzerland speak of satisfying sexuality as a gift from God and a component of a Christian marriage harmonious, in messages during worship services or conferences.[130][131][132] Many evangelical books and websites are specialized on the subject.[133][134] The book The Act of Marriage: The Beauty of Sexual Love published in 1976 by Baptist pastor Tim LaHaye and his wife Beverly LaHaye was a pioneer in the field.[135]

The perceptions of homosexuality in the Evangelical Churches are varied. They range from liberal to fundamentalist or moderate Conservative and neutral.[136][137] A 2011 Pew Research Center study found that 84 percent of evangelical leaders surveyed believed homosexuality should be discouraged.[138] It is in the fundamentalist conservative positions, that there are antigay activists on TV or radio who claim that homosexuality is the cause of many social problems, such as terrorism.[139][140][141] Some churches have a Conservative moderate position.[142] Although they do not approve homosexual practices, they claim to show sympathy and respect for homosexuals.[143] Some evangelical denominations have adopted neutral positions, leaving the choice to local churches to decide for same-sex marriage.[144][145] There are some international evangelical denominations that are gay-friendly.[146][147]

The christian marriage is presented by some churches as a protection against sexual misconduct and a compulsory step to obtain a position of responsibility in the church. [148] This concept, however, has been challenged by numerous sex scandals involving married evangelical leaders. [149][150] Finally, evangelical theologians recalled that celibacy should be more valued in the Church today, since the gift of celibacy was taught and lived by Jesus Christ and Paul of Tarsus. [151][152]

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.)

 
Ark Encounter in Williamstown, Kentucky, United States.

In terms of denominational beliefs regarding science and the origin of the earth and human life, some evangelicals support young Earth creationism.[160] For example, Answers in Genesis, founded in Australia in 1986, is an evangelical organization that seeks to defend the thesis.[161] In 2007, they founded the Creation Museum in Petersburg, in Kentucky[162] and in 2016 the Ark Encounter in Williamstown.[163] Since the end of the 20th century, literalist creationism has been abandoned by some evangelicals in favor of intelligent design.[164] For example, the think tank Discovery Institute, established in 1991 in Seattle, defends this thesis.[165] Other evangelicals who accept the scientific consensus on evolution 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.[166]

Diversity

 
Show on the life of Jesus at Igreja da Cidade, affiliated to the Brazilian Baptist Convention, in São José dos Campos, Brazil, 2017.
 
Together for the Gospel, an evangelical pastors' conference held biennially. A panel discussion with (from left to right) Albert Mohler, Ligon Duncan, C. J. Mahaney, and Mark Dever.

The Reformed, Baptist, Methodist, Pentecostal, Churches of Christ, Plymouth Brethren, charismatic Protestant, and nondenominational Protestant traditions have all had strong influence within contemporary evangelicalism.[167][8] Some Anabaptist denominations (such as the Brethren Church)[168] are evangelical, and some Lutherans self-identify as evangelicals. There are also evangelical Anglicans and Quakers.[169][7][170]

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 theologically conservative Protestant teaching. According to Brian Stanley, professor of world Christianity, this new postwar consensus is termed neoevangelicalism, 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, postconservative, and postevangelical.[171]

Evangelical leaders like Tony Perkins of the Family Research Council have called attention to the problem of equating the term Christian right with theological conservatism and Evangelicalism. Although evangelicals constitute the core constituency of the Christian right within the United States, not all evangelicals fit that political description. The problem of describing the Christian right which in most cases is conflated with theological conservatism in secular media, is further complicated by the fact that the label religious conservative or conservative Christian applies to other religious groups who are theologically, socially, and culturally conservative but do not have overtly political organizations associated with some of these Christian denominations, which are usually uninvolved, uninterested, apathetic, or indifferent towards politics.[172][173] Tim Keller, an Evangelical theologian and Presbyterian Church in America pastor, shows that Conservative Christianity (theology) predates the Christian right (politics), and that being a theological conservative didn't necessitate being a political conservative, that some political progressive views around economics, helping the poor, the redistribution of wealth, and racial diversity are compatible with theologically conservative Christianity.[174][175] Rod Dreher, a senior editor for The American Conservative, a secular conservative magazine, also argues the same differences, even claiming that a "traditional Christian" a theological conservative, can simultaneously be left on economics (economic progressive) and even a socialist at that while maintaining traditional Christian beliefs.[176][177]

Outside of self-consciously evangelical denominations, there is a broader "evangelical streak" in mainline Protestantism.[48] Mainline Protestant churches predominantly have a liberal theology while evangelical churches predominantly have a fundamentalist or moderate conservative theology.[178][179][180][181]

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.[182] Historian D. G. Hart has also argued that "evangelicalism needs to be relinquished as a religious identity because it does not exist".[183]

Christian fundamentalism

Fundamentalism[184] regards biblical inerrancy, the virgin birth of Jesus, penal substitutionary atonement, the literal resurrection of Christ, and the Second Coming of Christ as fundamental Christian doctrines.[185] Fundamentalism arose among evangelicals in the 1920s to combat modernist or liberal theology in mainline Protestant churches. Failing to reform the mainline churches, fundamentalists separated from them and established their own churches, refusing to participate in ecumenical organizations such as the National Council of Churches (founded in 1950). They also made separatism (rigid separation from nonfundamentalist churches and their culture) a true test of faith. According to historian George Marsden, most fundamentalists are Baptists and dispensationalist.[186]

Mainstream varieties

 
The Prayer Book of 1662 included the Thirty-Nine Articles emphasized by evangelical Anglicans.

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.[187] 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.[188]

In the words of Albert Mohler, president of the Southern Baptist Theological Seminary, confessional evangelicalism refers to "that movement of Christian believers who seek a constant convictional continuity with the theological formulas of the Protestant Reformation". While approving of the evangelical distinctions proposed by Bebbington, confessional evangelicals believe that authentic evangelicalism requires more concrete definition in order to protect the movement from theological liberalism and from heresy. According to confessional evangelicals, subscription to the ecumenical creeds and to the Reformation-era confessions of faith (such as the confessions of the Reformed churches) provides such protection.[189] Confessional evangelicals are represented by conservative Presbyterian churches (emphasizing the Westminster Confession), certain Baptist churches that emphasize historic Baptist confessions such as the Second London Confession, evangelical Anglicans who emphasize the Thirty-Nine Articles (such as in the Anglican Diocese of Sydney, Australia[190]), Methodist churches that adhere to the Articles of Religion, and some confessional Lutherans with pietistic convictions.[191][169]

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 pietism. Revivalist evangelicals are represented by some quarters of Methodism, the Wesleyan Holiness churches, the Pentecostal and charismatic churches, some Anabaptist churches, and some Baptists and Presbyterians.[169] Revivalist evangelicals tend to place greater emphasis on religious experience than their confessional counterparts.[187]

Progressive evangelicals

Evangelicals dissatisfied with the movement's fundamentalism mainstream have been variously described as progressive evangelicals, postconservative evangelicals, Open Evangelicals and postevangelicals. Progressive evangelicals, also known as the evangelical left, share theological or social views with other progressive Christians while also identifying with evangelicalism. Progressive evangelicals commonly advocate for women's equality, pacifism and social justice.[192]

Progressive evangelical Christianity emerged in the 1940s in the United States in response to the Fundamentalist movement of the 1910s. [193] In the late 1940s, evangelical theologians from Fuller Theological Seminary founded in Pasadena, California, in 1947, championed the Christian importance of social activism. [194] [195]

As described by Baptist theologian Roger E. Olson, postconservative 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.[196] According to Olson, postconservatives believe that doctrinal truth is secondary to spiritual experience shaped by Scripture. Postconservative 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 postconservative 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).[197] 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 emerging church movement from postevangelicals and antievangelicals. Tomlinson argues that "linguistically, the distinction [between evangelical and postevangelical] resembles the one that sociologists make between the modern and postmodern eras".[198]

History

Background

Evangelicalism emerged in the 18th century,[199] 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".[200] Historian Mark Noll adds to this list High Church Anglicanism, which contributed to Evangelicalism a legacy of "rigorous spirituality and innovative organization."[201]

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 Radical Pietism spread, the movement's ideals and aspirations influenced and were absorbed by evangelicals.[202]

When George Fox, who is considered the father of Quakerism,[citation needed] was eleven, he wrote that God spoke to him about "keeping pure and being faithful to God and man."[11] After being troubled when his friends asked him to drink alcohol with them at the age of nineteen, Fox spent the night in prayer and soon afterwards he left his home in a four year search for spiritual satisfaction.[11] In his Journal, at age 23, he believed that he "found through faith in Jesus Christ the full assurance of salvation."[11] Fox began to spread his message and his emphasis on "the necessity of an inward transformation of heart", as well as the possibility of Christian perfection, drew opposition from English clergy and laity.[11] In the mid-1600s, many people became attracted to Fox's preaching and his followers became known as the Religious Society of Friends.[11] By 1660, the Quakers grew to 35,000 and are considered to be among the first in the evangelical Christian movement.[7][11]

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.[203] 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.[204]

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.[205] 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.[206]

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.[207][208]

18th century

 
Jonathan Edwards' account of the revival in Northampton was published in 1737 as A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton.

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.[209] 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.[210]

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."[211] 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.[212]

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.[213] Edwards was heavily influenced by Pietism, so much so that one historian has stressed his "American Pietism".[214] 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.[215]

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.[216]

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.[217] 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.[218] 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."[219]

 
When forbidden from preaching from the pulpits of parish churches, John Wesley began open-air preaching.

Whitefield's fellow Holy Club member and spiritual mentor, Charles Wesley, reported an evangelical conversion in 1738.[218] 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.[220] 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.[221]

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.[222]

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.[223] 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.[224] 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.[218]

Evangelical preachers emphasized personal salvation and piety more than ritual and tradition. Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.[225] 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.[226]

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.[227] 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.[228] In the 1790s, all of these evangelical groups, including the Anglicans, were Calvinist in orientation.[229]

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.[230]

At the same time, evangelicals were an important faction within the Presbyterian Church of Scotland. Influential ministers included John Erskine, Henry Wellwood Moncrieff and Stevenson Macgill. The church's General Assembly, however, was controlled by the Moderate Party, and evangelicals were involved in the First and Second Secessions from the national church during the 18th century.[231]

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.

 
William Wilberforce was a politician, philanthropist and an evangelical Anglican, who led the British movement to abolish the slave trade.

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.[232]

"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.[233] 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 Wesleyan-Holiness movement based on John Wesley's doctrine of "entire sanctification" came to the forefront, and while many adherents remained within mainline Methodism, others established new denominations, such as the Free Methodist Church and Wesleyan Methodist Church.[234] In urban Britain the Holiness message was less exclusive and censorious.[235]

Keswickianism taught the doctrine of the second blessing in non-Methodist circles and came to influence evangelicals of the Calvinistic (Reformed) tradition, leading to the establishment of denominations such as the Christian and Missionary Alliance.[236][237]

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.[238]

During the 19th century, the megachurches, churches with more than 2,000 people, began to develop.[239] The first evangelical megachurch, the Metropolitan Tabernacle with a 6000-seat auditorium, was inaugurated in 1861 in London by Charles Spurgeon.[240] Dwight L. Moody founded the Illinois Street Church in Chicago.[241][242]

An advanced theological perspective came from the Princeton theologians from the 1850s to the 1920s, such as Charles Hodge, Archibald Alexander and B.B. Warfield.[243]

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.[244]

After the Scopes trial in 1925, Christian Century wrote of "Vanishing Fundamentalism".[245] 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.[246]

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.[247] Those who established the NAE had come to view the name fundamentalist as "an embarrassment instead of a badge of honor."[248]

Evangelical revivalist radio preachers organized themselves in the National Religious Broadcasters in 1944 in order to regulate their activity.[249]

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:

  1. They encouraged engagement in social concerns;
  2. They promoted high standards of academic scholarship; and
  3. They rejected the ecclesiastical separatism promoted by McIntire,[250] often pursuing collaboration with others through parachurch organizations[251]

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.[252]

In the same year Fuller Theological Seminary was established with Ockenga as its president and Henry as the head of its theology department.

 
The evangelical revivalist Billy Graham in Duisburg, Germany, 1954.

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. [253] 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.[254][255] 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.[256]

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.[257]

The postwar period also saw growth of the ecumenical movement and the founding of the World Council of Churches, which the Evangelical community generally regarded with suspicion.[258]

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 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.[259]

21st century

In Nigeria, evangelical megachurches, such as Redeemed Christian Church of God and Living Faith Church Worldwide, have built autonomous cities with houses, supermarkets, banks, universities, and power plants.[260]

Evangelical Christian film production societies were founded, such as Pure Flix in 2005 and Kendrick Brothers in 2013.[261][262]

The growth of evangelical churches continues with the construction of new places of worship or enlargements in various regions of the world.[263][264][265]

Global statistics

 
Worship service at the Église Baptiste le Rocher of Lomé, member of the Togo Baptist Convention.

According to a 2011 Pew Forum study on global Christianity, 285,480,000 or 13.1 percent of all Christians are Evangelicals.[266]: 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.[266]: 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".[267][268] 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 of CNRS, in 2016, there are 619 million Evangelicals in the world, one in four Christians.[14] In 2017, about 630 million, an increase of 11 million, including Pentecostals.[269]

Operation World estimates the number of Evangelicals at 545.9 million, which makes for 7.9 percent of the world's population.[270] 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.[271] 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.[270]

Africa

In the 21st century, there are Evangelical churches active in many African countries. They have grown especially since independence came in the 1960s,[272] the strongest movements are based on Pentecostal beliefs. There is a wide range of theology and organizations, including some international movements.

Nigeria

In Nigeria the Evangelical Church Winning All (formerly "Evangelical Church of West Africa") is the largest church organization with five thousand congregations and over ten million members. It sponsors three 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.[273][clarification needed]

Ethiopia and Eritrea

In Ethiopia, Eritrea, and the Ethiopian and Eritrean diaspora, P'ent'ay (from Ge'ez: ጴንጤ), also known as Ethiopian–Eritrean Evangelicalism, or Wenigēlawī (from Ge'ez: ወንጌላዊ - which directly translates to "Evangelical") are terms used for Evangelical Christians and other Eastern/Oriental-oriented Protestant Christians within Ethiopia and Eritrea, and the Ethiopian and Eritrean diaspora abroad.[274][275][276] Prominent movements among them have been Pentecostalism (Ethiopian Full Gospel Believers' Church), the Baptist tradition (Ethiopian Kale Heywet Church), Lutheranism (Ethiopian Evangelical Church Mekane Yesus and Evangelical Lutheran Church of Eritrea), and the Mennonite-Anabaptist tradition (Meserete Kristos Church).[277]

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.[278]

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.[279]

Malawi

Since 1974, young professionals have been the active proselytizers of Evangelicalism in the cities of Malawi.[280]

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.[281]

East African Revival

The East African Revival was a renewal movement within Evangelical churches in East Africa during the late 1920s and 1930s[282] 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.[283][page needed]

Latin America

 
Worship at El Lugar de Su Presencia, in Bogotá, in Colombia, 2019.

In modern Latin America, the term "Evangelical" is often simply a synonym for "Protestant".[284][285][286]

Brazil

 
Temple of Solomon replica built by the Universal Church of the Kingdom of God in São Paulo.

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.[287]

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 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.[288] 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.[289]

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.[290][291][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.[292] 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.[293]

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.[294] They are politically and socially conservative, and emphasize that God's favor translates into business success.[295] 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).[296]

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.[297]

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.[298]

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.[299][300] 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".[301]

Asia

 
American pastor Johannes Maas preaching in Andhra Pradesh, India in 1974. Spreading the revival is an essential part of work done by evangelical missionaries.

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.[302] 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.[303] 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.[304]

Sukman argues that since 1945, Protestantism has been widely seen by Koreans as the religion of the middle class, youth, intellectuals, urbanites, and modernists.[305][306] 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.[307][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.[308][309][310]

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.[311]

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.[312]

Europe

 
Evangelical Free Church at Kirkkokatu street in Vanhatulli neighborhood in Oulu, Finland.

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.[313]

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.[314]

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 center 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".[315]

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.[316][317][318]

In the 21st century there are an estimated 2 million Evangelicals in the UK.[319] 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.[320] 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[321] 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.[322] 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 70s, 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.[323] 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.[324] A quantitative national census on religious congregations reveals the important diversity of evangelicalism in Switzerland.[325]

North America

United States

 
TheCall rally in 2008, Washington, D.C. United States Capitol in the background.
 
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.[326]

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.[327][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.[328] 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.[329] Among the Christian population in 2020, mainline Protestants began to outnumber Evangelicals.[330][331][332]

Evangelicals have been socially active throughout US history, a tradition dating back to the abolitionist movement of the Antebellum period and the prohibition movement.[333] As a group, evangelicals are most often associated with the Christian right. However, a large number of black self-labeled Evangelicals, and a small proportion of liberal white self-labeled Evangelicals, gravitate towards the Christian left.[334][335]

Recurrent themes within American Evangelical discourse include abortion,[336] evolution denial,[337] secularism,[338] and the notion of the United States as a Christian nation.[339][340][unreliable source?][341][unreliable source?]

Evangelical humanitarian aid

 
Emergency food distribution in a disaster area in Indonesia by World Vision International, in 2009.

In the 1940s, in the United States, neo-evangelicalism developed the importance of social justice and Christian humanitarian aid actions in Evangelical churches.[342][343]The majority of evangelical Christian humanitarian organizations were founded in the second half of the 20th century.[344] Among those with the most partner countries, there was the foundation of World Vision International (1950), Samaritan's Purse (1970), Mercy Ships (1978), Prison Fellowship International (1979), International Justice Mission (1997).[345]

Criticism

Criticisms of internal management

Embezzlement

Since the 1970s, multiple financial scandals of embezzlement have been reported in churches and evangelical organizations.[346] 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.[347]

Victims of sexual, domestic and psychological violence

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.[348] Failure to report abuses to the police appears to be prevalent in churches which are not members of an evangelical Christian denomination, or affiliated to denominations which attach great importance to the autonomy of the churches.[349] 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.[350]

Healing promises and prohibition of medicine

In Pentecostalism, financial abuse and death accompanied radical teachings about faith healing. In some churches, pricing for prayer against promises of healing has been observed.[351] Some pastors and evangelists have been charged with claiming false healings.[352][353] 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.[354][355] Pentecostal churches that ban the use of medicine have been sentenced to prison terms for causing deaths because of this teaching. [356] [357] 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.[358][359] Churches and certain evangelical humanitarian organizations are also involved in medical health programs.[360][361][362] Many evangelical churches have also hosted vaccination centers.[363]

Prosperity Theology

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.[364][365] 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.[366] Promises of divine healing and prosperity are guaranteed in exchange for certain amounts of donation.[367][368]Some pastors threaten those who do not tithe with curses, attacks from the devil and poverty.[369][370][371] Often associated with the mandatory tithe, this doctrine is sometimes compared to a religious business.[372][373][374] Pentecostal pastors adhering to prosperity theology have been criticized by journalists for their bling-bling lifestyle (luxury clothes, big houses, high end cars, private planes, etc.).[375] 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.[376][377]

Financial pressures

The offerings and the tithe occupies a lot of time in some worship services.[378] The collections of offerings are multiple or separated in various baskets or envelopes to stimulate the contributions of the faithful.[379] [380] Evangelical churches that make tithing a mandatory and monitored practice, were sued for psychological pressure tactics. [381][382][383]

Accountability and control of abuse of power

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 a Christian denomination, further exposing them to abuse of power.[384]

Criticisms of political and social influence

Promotion of individualism

In 2011, American evangelical professor Ed Stetzer of Wheaton College attributed the increase in the number of evangelical churches claiming to be nondenominational Christian to individualism.[385]

Low sensitivity to social injustices

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.[386] In 2020, the North American Baptist Fellowship, a region of the Baptist World Alliance, officially made a commitment to social injustice and spoke out against institutionalized discrimination in the American justice system.[387]

Evangelism

The fact that evangelicals do evangelism and speak about their faith in public is often criticized by the media and associated with proselytism.[388] According to the evangelicals, freedom of religion and freedom of expression allow them to talk about their faith like anything else.[389] Christian films made by American evangelical production companies are also regularly associated with proselytism.[390][391] According to Sarah-Jane Murray, screenwriting teacher at Baylor University and contributor at the Christian Film and Television Commission, Christian films are works of art, not proselytism.[392] 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.[393]

See also

Notes

  1. ^ "Evangelical Protestantism" is used primarily either mainline or evangelical.

References

Citations

  1. ^ "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.
  2. ^ Sweet, Leonard I. (1997). The Evangelical Tradition in America. Mercer University Press. p. 132. 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).
  3. ^ a b Kidd, Thomas S. (September 24, 2019). Who Is an Evangelical?. Yale University Press. p. 4. 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.
  4. ^ Stanley 2013, p. 11. "As a transnational and transdenominational 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 independence of the church from state political rulership 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."
  5. ^ "The Evangelical Manifesto – Os Guinness". Retrieved January 20, 2023.
  6. ^ "Evangelical church | Definition, History, Beliefs, Key Figures, & Facts | Britannica". www.britannica.com. Retrieved April 26, 2022.
  7. ^ 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
  8. ^ a b Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, pp. 28, 90.
  9. ^ a b Angell, Stephen Ward; Dandelion, Pink (April 19, 2018). The Cambridge Companion to Quakerism. Cambridge University Press. p. 293. ISBN 978-1-107-13660-1.
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  12. ^ a b Wood, A. Skevington (1984). "The Lord's Watch: the Moravians". Christian History Institute. Retrieved July 26, 2021.
  13. ^ Williams, Daniel K. "'Evangelical' Isn't Code for White and Republican". ChristianityToday.com. Retrieved December 4, 2022.
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  18. ^ Angell, Stephen Ward; Dandelion, Pink (April 19, 2018). The Cambridge Companion to Quakerism. Cambridge University Press. p. 290. ISBN 978-1-107-13660-1. Contemporary Quakers worldwide are predominately evangelical and are often referred to as the Friends Church.
  19. ^ Wilkinson, John Laurence (1993). Church in Black and White. Saint Andrew Press. p. 40. 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...
  20. ^ 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."
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    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.
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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
  • Marsden, George M (1991), Understanding Fundamentalism and Evangelicalism, Grand Rapids, MI: W.B. Eerdmans, ISBN 0-8028-0539-6
  • Martin, William (1996), With God on Our Side: The Rise of the Religious Right in America, New York: Broadway Books, 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
  • Noll, Mark A. (2004), The Rise of Evangelicalism: The Age of Edwards, Whitefield and the Wesleys, Inter-Varsity, 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
  • Stanley, Brian (2013). The Global Diffusion of Evangelicalism: The Age of Billy Graham and John Stott. IVP Academic. ISBN 978-0-8308-2585-1.
  • Sutton, Matthew Avery. American Apocalypse: A History of Modern Evangelicalism (Cambridge: Belknap Press, 2014). 480 pp. online review 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. ISBN 978-0-310-25385-3.
  • Trueman, Carl (2011), The Real Scandal of the Evangelical Mind, 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.), ISBN 9780664224097; .
  • ——— (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, doi:10.2307/3164640, JSTOR 3164640, 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, Cambridge University Press, 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
  • Marsden, George M. (1987), Reforming Fundamentalism: Fuller Seminary and the New Evangelicalism, Grand Rapids: William B. Eerdmans.
  • Noll, Mark A. (1992), A History of Christianity in the United States and Canada, Grand Rapids: Wm. B. Eerdmans, pp. 311–89, 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

  • , 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.
  • , 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.
  • Operation World – Statistics from around the world including numbers of Evangelicals by country.
  • , archived from the original on March 14, 2015, retrieved March 15, 2015 (WEA)
  • , archived from the original on September 3, 2015, retrieved September 2, 2015 – An exploration of what it means to be Evangelical

evangelicalism, evangelical, redirects, here, other, uses, evangelical, disambiguation, confused, with, evangelism, evangelion, franchise, also, called, evangelical, christianity, evangelical, protestantism, note, worldwide, interdenominational, movement, with. Evangelical redirects here For other uses see Evangelical disambiguation Not to be confused with Evangelism or Evangelion franchise Evangelicalism ˌ iː v ae n ˈ dʒ ɛ l ɪ k el ɪ z em ˌ ɛ v ae n e n also called evangelical Christianity or evangelical Protestantism note 1 is a worldwide interdenominational movement within Protestant Christianity that affirms the centrality of being born again in which an individual experiences personal conversion the authority of the Bible as God s revelation to humanity and spreading the Christian message 1 2 3 4 5 The word evangelical comes from the Greek euangelion word for good news 6 Its origins are usually traced to 1738 with various theological streams contributing to its foundation including Pietism and Radical Pietism Puritanism Quakerism Presbyterianism and Moravianism in particular its bishop Nicolaus Zinzendorf and his community at Herrnhut 7 8 9 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 around the world not subsumed to a specific branch 10 Among leaders and major figures of the evangelical Protestant movement were Nicolaus Zinzendorf George Fox John Wesley George Whitefield Jonathan Edwards Billy Graham Bill Bright Harold Ockenga Gudina Tumsa John Stott Francisco Olazabal William J Seymour and Martyn Lloyd Jones 7 9 11 12 13 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 great momentum during the 18th and 19th centuries with the Great Awakenings in Great Britain and the United States In 2016 there were an estimated 619 million evangelicals in the world meaning that one in four Christians would be classified as evangelical 14 The United States has the largest proportion of evangelicals in the world 15 American evangelicals are a quarter of that nation s population and its single largest religious group 16 17 As a transdenominational coalition evangelicals can be found in nearly every Protestant denomination and tradition particularly within the Reformed Continental Reformed Presbyterian Congregational Plymouth Brethren Baptist Methodist Wesleyan Arminian Lutheran Moravian Free Church Mennonite Quaker Pentecostal charismatic and non denominational churches 18 19 20 21 12 Contents 1 Terminology 2 Beliefs 2 1 Church government and organizations 2 2 Worship service 2 3 Education 2 4 Sexuality 2 5 Other views 3 Diversity 3 1 Christian fundamentalism 3 2 Mainstream varieties 3 3 Progressive evangelicals 4 History 4 1 Background 4 2 18th century 4 3 19th century 4 4 20th century 4 5 21st century 5 Global statistics 5 1 Africa 5 1 1 Nigeria 5 2 Ethiopia and Eritrea 5 2 1 Kenya 5 2 2 South Africa 5 2 3 Malawi 5 2 4 Mozambique 5 2 5 East African Revival 5 3 Latin America 5 3 1 Brazil 5 3 2 Guatemala 5 4 Asia 5 4 1 South Korea 5 4 2 Philippines 5 5 Europe 5 5 1 France 5 5 2 Great Britain 5 5 3 Switzerland 5 6 North America 5 6 1 United States 6 Evangelical humanitarian aid 7 Criticism 7 1 Criticisms of internal management 7 1 1 Embezzlement 7 1 2 Victims of sexual domestic and psychological violence 7 1 3 Healing promises and prohibition of medicine 7 1 4 Prosperity Theology 7 1 5 Financial pressures 7 1 6 Accountability and control of abuse of power 7 2 Criticisms of political and social influence 7 2 1 Promotion of individualism 7 2 2 Low sensitivity to social injustices 7 2 3 Evangelism 8 See also 9 Notes 10 References 10 1 Citations 10 2 Sources 11 Further reading 11 1 Missions 12 External linksTerminology EditThe word evangelical has its etymological roots in the Greek word for gospel or good news eὐaggelion 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 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 25 26 Into the 21st century evangelical has continued in use as a synonym for Mainline Protestant in continental Europe This usage is reflected in the names of Protestant denominations such as the Evangelical Lutheran Church in America or the Protestant Church in Germany s German name Evangelische Kirche in Deutschland 23 The German term evangelisch more accurately corresponds to the broad English term Protestant 27 should not be confused with the narrower German term evangelikal or the term pietistisch a term etymologically related to the Pietist and Radical Pietist movements which are used to described Evangelicalism in the sense used in this article or the related term Mainline Protestant denominations with a Lutheran or semi Lutheran background like the Evangelical Lutheran Church in America the Evangelical Lutheran Church in Canada and the Evangelical Lutheran Church of England who are not evangelical in the evangelikal sense but Protestant in the evangelisch sense have translated the German term evangelisch or Protestant into the English term Evangelical although the two German words have different meanings but are translated the same in English 27 In other parts of the world especially in the English speaking world evangelical German evangelikal or pietistisch is commonly applied to describe the interdenominational Born Again believing movement 28 29 30 31 32 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 Edit Baptistery in the Pentecostal church Pingstforsamlingen of Vasteras in Sweden 2018 Passion Conferences a music and evangelism festival at Georgia Dome in Atlanta Georgia United States in 2013 Further information Evangelical theology One influential definition of evangelicalism has been proposed by historian David Bebbington 38 Bebbington notes four distinctive aspects of evangelical faith conversionism biblicism crucicentrism and activism noting Together they form a quadrilateral of priorities that is the basis of Evangelicalism 39 Conversionism or belief in the necessity of being born again has been a constant theme of evangelicalism since its beginnings 3 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 40 Among evangelicals individuals have testified to both sudden and gradual conversions 41 42 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 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 44 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 45 Church government and organizations Edit Hong Kong Baptist Theological Seminary in Hong Kong 2008 Baptist Hospital Mutengene Tiko member of the Cameroon Baptist Convention The word church has several meanings among evangelicals It can refer to the universal church the body of Christ including all Christians everywhere 46 It can also refer to the church congregation which is the visible representation of the invisible church It is responsible for teaching and administering the sacraments or ordinances baptism and the Lord s Supper but some evangelicals also count footwashing as an ordinance as well 47 Many evangelical traditions adhere to the doctrine of the believers Church which teaches that one becomes a member of the Church by the new birth and profession of faith 48 21 This originated in the Radical Reformation with Anabaptists 49 but is held by denominations that practice believer s baptism 50 Evangelicals in the Anglican Methodist and Reformed traditions practice infant baptism as one s initiation into the community of faith and the New Testament counterpart to circumcision while also stressing the necessity of personal conversion later in life for salvation 51 52 53 Some evangelical denominations operate according to episcopal polity or presbyterian polity However the most common form of church government within Evangelicalism is congregational polity This is especially common among nondenominational evangelical churches 54 Many churches are members of a national and international denomination for a cooperative relationship in common organizations for the mission and social areas such as humanitarian aid schools theological institutes and hospitals 55 56 57 58 Common ministries within evangelical congregations are pastor elder deacon evangelist and worship leader 59 The ministry of bishop with a function of supervision over churches on a regional or national scale is present in all the Evangelical Christian denominations even if the titles president of the council or general overseer are mainly used for this function 60 61 The term bishop is explicitly used in certain denominations 62 Some evangelical denominations are members of the World Evangelical Alliance and its 129 national alliances 63 Some evangelical denominations officially authorize the ordination of women in churches 64 The female ministry is justified by the fact that Mary Magdalene was chosen by Jesus to announce his resurrection to the apostles 65 The first Baptist woman who was consecrated pastor is the American Clarissa Danforth in the denomination Free Will Baptist in 1815 66 In 1882 in the American Baptist Churches USA 67 In the Assemblies of God of the United States since 1927 68 In 1965 in the National Baptist Convention USA 69 In 1969 in the Progressive National Baptist Convention 70 In 1975 in The Foursquare Church 71 Worship service Edit Worship service at Christ s Commission Fellowship Pasig affiliated to the Christ s Commission Fellowship in 2014 in Pasig Philippines 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 72 Diversity characterizes evangelical worship practices Liturgical contemporary charismatic and seeker sensitive 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 73 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 74 75 76 77 During worship there is usually a nursery for babies 78 Children and young people receive an adapted education Sunday school in a separate room 79 Chumoukedima Ao Baptist Church building in Chumoukedima Nagaland affiliated with the Nagaland Baptist Church Council India Places of worship are usually called churches 80 81 82 In some megachurches the building is called campus 83 84 The architecture of places of worship is mainly characterized by its sobriety 85 86 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 87 88 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 sharia or communism government authorizations for worship are complex for Evangelical Christians 96 97 98 Because of persecution of Christians Evangelical house churches are the only option for many Christians to live their faith in community 99 For example there is the Evangelical house churches in China movement 100 The meetings thus take place in private houses in secret and in illegality 101 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 Edit College of Nursing Central Philippine University in Iloilo City affiliated with the Convention of Philippine Baptist Churches 2018 Evangelical churches have been involved in the establishment of elementary and secondary schools 105 It also enabled the development of several bible colleges colleges and universities in the United States during the 19th century 106 107 Other evangelical universities have been established in various countries of the world 108 The Council for Christian Colleges and Universities was founded in 1976 109 110 In 2021 the CCCU had 180 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 2021 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 2015 it would have 1 000 member schools in 113 countries 116 Sexuality Edit Wedding ceremony at First Baptist Church of Rivas Baptist Convention of Nicaragua 2011 In matters of sexuality several evangelical churches promote the virginity pledge abstinence pledge among young evangelical Christians who are invited to commit themselves during a public ceremony to sexual abstinence until Christian marriage 117 This pledge is often symbolized by a purity ring 118 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 sexual abstinence and do not speak of sexuality in marriage 127 128 129 Other evangelical churches in the United States and Switzerland speak of satisfying sexuality as a gift from God and a component of a Christian marriage harmonious in messages during worship services or conferences 130 131 132 Many evangelical books and websites are specialized on the subject 133 134 The book The Act of Marriage The Beauty of Sexual Love published in 1976 by Baptist pastor Tim LaHaye and his wife Beverly LaHaye was a pioneer in the field 135 The perceptions of homosexuality in the Evangelical Churches are varied They range from liberal to fundamentalist or moderate Conservative and neutral 136 137 A 2011 Pew Research Center study found that 84 percent of evangelical leaders surveyed believed homosexuality should be discouraged 138 It is in the fundamentalist conservative positions that there are antigay activists on TV or radio who claim that homosexuality is the cause of many social problems such as terrorism 139 140 141 Some churches have a Conservative moderate position 142 Although they do not approve homosexual practices they claim to show sympathy and respect for homosexuals 143 Some evangelical denominations have adopted neutral positions leaving the choice to local churches to decide for same sex marriage 144 145 There are some international evangelical denominations that are gay friendly 146 147 The christian marriage is presented by some churches as a protection against sexual misconduct and a compulsory step to obtain a position of responsibility in the church 148 This concept however has been challenged by numerous sex scandals involving married evangelical leaders 149 150 Finally evangelical theologians recalled that celibacy should be more valued in the Church today since the gift of celibacy was taught and lived by Jesus Christ and Paul of Tarsus 151 152 Other views Edit 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 Ark Encounter in Williamstown Kentucky United States In terms of denominational beliefs regarding science and the origin of the earth and human life some evangelicals support young Earth creationism 160 For example Answers in Genesis founded in Australia in 1986 is an evangelical organization that seeks to defend the thesis 161 In 2007 they founded the Creation Museum in Petersburg in Kentucky 162 and in 2016 the Ark Encounter in Williamstown 163 Since the end of the 20th century literalist creationism has been abandoned by some evangelicals in favor of intelligent design 164 For example the think tank Discovery Institute established in 1991 in Seattle defends this thesis 165 Other evangelicals who accept the scientific consensus on evolution 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 166 Diversity Edit Show on the life of Jesus at Igreja da Cidade affiliated to the Brazilian Baptist Convention in Sao Jose dos Campos Brazil 2017 Conservative evangelicalism redirects here For the political movement see Christian right Further information Conservative Christianity Liberal Christianity and Moderate ChristianityFurther information List of Christian denominations Together for the Gospel an evangelical pastors conference held biennially A panel discussion with from left to right Albert Mohler Ligon Duncan C J Mahaney and Mark Dever The Reformed Baptist Methodist Pentecostal Churches of Christ Plymouth Brethren charismatic Protestant and nondenominational Protestant traditions have all had strong influence within contemporary evangelicalism 167 8 Some Anabaptist denominations such as the Brethren Church 168 are evangelical and some Lutherans self identify as evangelicals There are also evangelical Anglicans and Quakers 169 7 170 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 theologically conservative Protestant teaching According to Brian Stanley professor of world Christianity this new postwar consensus is termed neoevangelicalism 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 postconservative and postevangelical 171 Evangelical leaders like Tony Perkins of the Family Research Council have called attention to the problem of equating the term Christian right with theological conservatism and Evangelicalism Although evangelicals constitute the core constituency of the Christian right within the United States not all evangelicals fit that political description The problem of describing the Christian right which in most cases is conflated with theological conservatism in secular media is further complicated by the fact that the label religious conservative or conservative Christian applies to other religious groups who are theologically socially and culturally conservative but do not have overtly political organizations associated with some of these Christian denominations which are usually uninvolved uninterested apathetic or indifferent towards politics 172 173 Tim Keller an Evangelical theologian and Presbyterian Church in America pastor shows that Conservative Christianity theology predates the Christian right politics and that being a theological conservative didn t necessitate being a political conservative that some political progressive views around economics helping the poor the redistribution of wealth and racial diversity are compatible with theologically conservative Christianity 174 175 Rod Dreher a senior editor for The American Conservative a secular conservative magazine also argues the same differences even claiming that a traditional Christian a theological conservative can simultaneously be left on economics economic progressive and even a socialist at that while maintaining traditional Christian beliefs 176 177 Outside of self consciously evangelical denominations there is a broader evangelical streak in mainline Protestantism 48 Mainline Protestant churches predominantly have a liberal theology while evangelical churches predominantly have a fundamentalist or moderate conservative theology 178 179 180 181 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 182 Historian D G Hart has also argued that evangelicalism needs to be relinquished as a religious identity because it does not exist 183 Christian fundamentalism Edit Main article Christian fundamentalism Fundamentalism 184 regards biblical inerrancy the virgin birth of Jesus penal substitutionary atonement the literal resurrection of Christ and the Second Coming of Christ as fundamental Christian doctrines 185 Fundamentalism arose among evangelicals in the 1920s to combat modernist or liberal theology in mainline Protestant churches Failing to reform the mainline churches fundamentalists separated from them and established their own churches refusing to participate in ecumenical organizations such as the National Council of Churches founded in 1950 They also made separatism rigid separation from nonfundamentalist churches and their culture a true test of faith According to historian George Marsden most fundamentalists are Baptists and dispensationalist 186 Mainstream varieties Edit The Prayer Book of 1662 included the Thirty Nine Articles emphasized by evangelical Anglicans 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 187 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 188 In the words of Albert Mohler president of the Southern Baptist Theological Seminary confessional evangelicalism refers to that movement of Christian believers who seek a constant convictional continuity with the theological formulas of the Protestant Reformation While approving of the evangelical distinctions proposed by Bebbington confessional evangelicals believe that authentic evangelicalism requires more concrete definition in order to protect the movement from theological liberalism and from heresy According to confessional evangelicals subscription to the ecumenical creeds and to the Reformation era confessions of faith such as the confessions of the Reformed churches provides such protection 189 Confessional evangelicals are represented by conservative Presbyterian churches emphasizing the Westminster Confession certain Baptist churches that emphasize historic Baptist confessions such as the Second London Confession evangelical Anglicans who emphasize the Thirty Nine Articles such as in the Anglican Diocese of Sydney Australia 190 Methodist churches that adhere to the Articles of Religion and some confessional Lutherans with pietistic convictions 191 169 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 pietism Revivalist evangelicals are represented by some quarters of Methodism the Wesleyan Holiness churches the Pentecostal and charismatic churches some Anabaptist churches and some Baptists and Presbyterians 169 Revivalist evangelicals tend to place greater emphasis on religious experience than their confessional counterparts 187 Progressive evangelicals Edit Evangelicals dissatisfied with the movement s fundamentalism mainstream have been variously described as progressive evangelicals postconservative evangelicals Open Evangelicals and postevangelicals Progressive evangelicals also known as the evangelical left share theological or social views with other progressive Christians while also identifying with evangelicalism Progressive evangelicals commonly advocate for women s equality pacifism and social justice 192 Progressive evangelical Christianity emerged in the 1940s in the United States in response to the Fundamentalist movement of the 1910s 193 In the late 1940s evangelical theologians from Fuller Theological Seminary founded in Pasadena California in 1947 championed the Christian importance of social activism 194 195 As described by Baptist theologian Roger E Olson postconservative 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 196 According to Olson postconservatives believe that doctrinal truth is secondary to spiritual experience shaped by Scripture Postconservative 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 postconservative 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 197 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 emerging church movement from postevangelicals and antievangelicals Tomlinson argues that linguistically the distinction between evangelical and postevangelical resembles the one that sociologists make between the modern and postmodern eras 198 History EditBackground Edit Evangelicalism emerged in the 18th century 199 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 200 Historian Mark Noll adds to this list High Church Anglicanism which contributed to Evangelicalism a legacy of rigorous spirituality and innovative organization 201 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 Radical Pietism spread the movement s ideals and aspirations influenced and were absorbed by evangelicals 202 When George Fox who is considered the father of Quakerism citation needed was eleven he wrote that God spoke to him about keeping pure and being faithful to God and man 11 After being troubled when his friends asked him to drink alcohol with them at the age of nineteen Fox spent the night in prayer and soon afterwards he left his home in a four year search for spiritual satisfaction 11 In his Journal at age 23 he believed that he found through faith in Jesus Christ the full assurance of salvation 11 Fox began to spread his message and his emphasis on the necessity of an inward transformation of heart as well as the possibility of Christian perfection drew opposition from English clergy and laity 11 In the mid 1600s many people became attracted to Fox s preaching and his followers became known as the Religious Society of Friends 11 By 1660 the Quakers grew to 35 000 and are considered to be among the first in the evangelical Christian movement 7 11 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 203 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 204 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 205 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 206 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 207 208 18th century Edit See also First Great Awakening Jonathan Edwards account of the revival in Northampton was published in 1737 as A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton 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 209 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 210 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 211 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 212 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 213 Edwards was heavily influenced by Pietism so much so that one historian has stressed his American Pietism 214 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 215 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 216 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 217 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 218 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 219 When forbidden from preaching from the pulpits of parish churches John Wesley began open air preaching Whitefield s fellow Holy Club member and spiritual mentor Charles Wesley reported an evangelical conversion in 1738 218 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 220 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 221 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 222 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 223 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 224 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 218 Evangelical preachers emphasized personal salvation and piety more than ritual and tradition Pamphlets and printed sermons crisscrossed the Atlantic encouraging the revivalists 225 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 226 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 227 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 228 In the 1790s all of these evangelical groups including the Anglicans were Calvinist in orientation 229 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 230 At the same time evangelicals were an important faction within the Presbyterian Church of Scotland Influential ministers included John Erskine Henry Wellwood Moncrieff and Stevenson Macgill The church s General Assembly however was controlled by the Moderate Party and evangelicals were involved in the First and Second Secessions from the national church during the 18th century 231 19th century Edit 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 William Wilberforce was a politician philanthropist and an evangelical Anglican who led the British movement to abolish the slave trade 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 232 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 233 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 Wesleyan Holiness movement based on John Wesley s doctrine of entire sanctification came to the forefront and while many adherents remained within mainline Methodism others established new denominations such as the Free Methodist Church and Wesleyan Methodist Church 234 In urban Britain the Holiness message was less exclusive and censorious 235 Keswickianism taught the doctrine of the second blessing in non Methodist circles and came to influence evangelicals of the Calvinistic Reformed tradition leading to the establishment of denominations such as the Christian and Missionary Alliance 236 237 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 238 During the 19th century the megachurches churches with more than 2 000 people began to develop 239 The first evangelical megachurch the Metropolitan Tabernacle with a 6000 seat auditorium was inaugurated in 1861 in London by Charles Spurgeon 240 Dwight L Moody founded the Illinois Street Church in Chicago 241 242 An advanced theological perspective came from the Princeton theologians from the 1850s to the 1920s such as Charles Hodge Archibald Alexander and B B Warfield 243 20th century Edit 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 244 After the Scopes trial in 1925 Christian Century wrote of Vanishing Fundamentalism 245 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 246 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 247 Those who established the NAE had come to view the name fundamentalist as an embarrassment instead of a badge of honor 248 Evangelical revivalist radio preachers organized themselves in the National Religious Broadcasters in 1944 in order to regulate their activity 249 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 andThey rejected the ecclesiastical separatism promoted by McIntire 250 often pursuing collaboration with others through parachurch organizations 251 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 252 In the same year Fuller Theological Seminary was established with Ockenga as its president and Henry as the head of its theology department The evangelical revivalist Billy Graham in Duisburg Germany 1954 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 253 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 254 255 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 256 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 257 The postwar period also saw growth of the ecumenical movement and the founding of the World Council of Churches which the Evangelical community generally regarded with suspicion 258 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 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 259 21st century Edit In Nigeria evangelical megachurches such as Redeemed Christian Church of God and Living Faith Church Worldwide have built autonomous cities with houses supermarkets banks universities and power plants 260 Evangelical Christian film production societies were founded such as Pure Flix in 2005 and Kendrick Brothers in 2013 261 262 The growth of evangelical churches continues with the construction of new places of worship or enlargements in various regions of the world 263 264 265 Global statistics Edit Worship service at the Eglise Baptiste le Rocher of Lome member of the Togo Baptist Convention According to a 2011 Pew Forum study on global Christianity 285 480 000 or 13 1 percent of all Christians are Evangelicals 266 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 266 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 267 268 The Alliance was formed in 1951 by Evangelicals from 21 countries It has worked to support its members to work together globally According to Sebastien Fath of CNRS in 2016 there are 619 million Evangelicals in the world one in four Christians 14 In 2017 about 630 million an increase of 11 million including Pentecostals 269 Operation World estimates the number of Evangelicals at 545 9 million which makes for 7 9 percent of the world s population 270 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 271 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 270 Africa Edit In the 21st century there are Evangelical churches active in many African countries They have grown especially since independence came in the 1960s 272 the strongest movements are based on Pentecostal beliefs There is a wide range of theology and organizations including some international movements Nigeria Edit In Nigeria the Evangelical Church Winning All formerly Evangelical Church of West Africa is the largest church organization with five thousand congregations and over ten million members It sponsors three 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 273 clarification needed Ethiopia and Eritrea Edit In Ethiopia Eritrea and the Ethiopian and Eritrean diaspora P ent ay from Ge ez ጴንጤ also known as Ethiopian Eritrean Evangelicalism or Wenigelawi from Ge ez ወንጌላዊ which directly translates to Evangelical are terms used for Evangelical Christians and other Eastern Oriental oriented Protestant Christians within Ethiopia and Eritrea and the Ethiopian and Eritrean diaspora abroad 274 275 276 Prominent movements among them have been Pentecostalism Ethiopian Full Gospel Believers Church the Baptist tradition Ethiopian Kale Heywet Church Lutheranism Ethiopian Evangelical Church Mekane Yesus and Evangelical Lutheran Church of Eritrea and the Mennonite Anabaptist tradition Meserete Kristos Church 277 Kenya Edit 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 278 South Africa Edit 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 279 Malawi Edit Since 1974 young professionals have been the active proselytizers of Evangelicalism in the cities of Malawi 280 Mozambique Edit 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 281 East African Revival Edit Main article East African Revival The East African Revival was a renewal movement within Evangelical churches in East Africa during the late 1920s and 1930s 282 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 283 page needed Latin America Edit See also Political influence of Evangelicalism in Latin America Worship at El Lugar de Su Presencia in Bogota in Colombia 2019 In modern Latin America the term Evangelical is often simply a synonym for Protestant 284 285 286 Brazil Edit Main article Protestantism in Brazil Temple of Solomon replica built by the Universal Church of the Kingdom of God in Sao Paulo 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 287 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 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 Evangelica Fluminense it became the mother church of Congregationalism in Brazil 288 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 Sao 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 289 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 290 291 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 292 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 293 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 294 They are politically and socially conservative and emphasize that God s favor translates into business success 295 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 296 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 297 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 298 Guatemala Edit Main article Religion in 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 Efrain Rios Montt and Jorge Serrano Elias have been practicing Evangelical Protestants as is Guatemala s former President Jimmy Morales 299 300 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 301 Asia Edit American pastor Johannes Maas preaching in Andhra Pradesh India in 1974 Spreading the revival is an essential part of work done by evangelical missionaries South Korea Edit Main article Christianity in 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 302 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 303 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 304 Sukman argues that since 1945 Protestantism has been widely seen by Koreans as the religion of the middle class youth intellectuals urbanites and modernists 305 306 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 307 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 308 309 310 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 311 Philippines Edit Main article Evangelicalism in the 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 312 Europe Edit Evangelical Free Church at Kirkkokatu street in Vanhatulli neighborhood in Oulu Finland France Edit Further information Protestantism in 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 313 Great Britain Edit Further information Methodism Clapham Sect and Conservative Evangelicalism in 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 314 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 center 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 315 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 316 317 318 In the 21st century there are an estimated 2 million Evangelicals in the UK 319 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 320 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 321 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 322 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 Edit Further information Protestantism in Switzerland Since the 70s 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 323 Sociologists Jorg 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 324 A quantitative national census on religious congregations reveals the important diversity of evangelicalism in Switzerland 325 North America Edit United States Edit Main article Evangelicalism in the United States TheCall rally in 2008 Washington D C United States Capitol in the background 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 326 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 327 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 328 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 329 Among the Christian population in 2020 mainline Protestants began to outnumber Evangelicals 330 331 332 Evangelicals have been socially active throughout US history a tradition dating back to the abolitionist movement of the Antebellum period and the prohibition movement 333 As a group evangelicals are most often associated with the Christian right However a large number of black self labeled Evangelicals and a small proportion of liberal white self labeled Evangelicals gravitate towards the Christian left 334 335 Recurrent themes within American Evangelical discourse include abortion 336 evolution denial 337 secularism 338 and the notion of the United States as a Christian nation 339 340 unreliable source 341 unreliable source Evangelical humanitarian aid Edit Emergency food distribution in a disaster area in Indonesia by World Vision International in 2009 In the 1940s in the United States neo evangelicalism developed the importance of social justice and Christian humanitarian aid actions in Evangelical churches 342 343 The majority of evangelical Christian humanitarian organizations were founded in the second half of the 20th century 344 Among those with the most partner countries there was the foundation of World Vision International 1950 Samaritan s Purse 1970 Mercy Ships 1978 Prison Fellowship International 1979 International Justice Mission 1997 345 Criticism EditCriticisms of internal management Edit Embezzlement Edit Since the 1970s multiple financial scandals of embezzlement have been reported in churches and evangelical organizations 346 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 347 Victims of sexual domestic and psychological violence Edit 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 348 Failure to report abuses to the police appears to be prevalent in churches which are not members of an evangelical Christian denomination or affiliated to denominations which attach great importance to the autonomy of the churches 349 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 350 Healing promises and prohibition of medicine Edit In Pentecostalism financial abuse and death accompanied radical teachings about faith healing In some churches pricing for prayer against promises of healing has been observed 351 Some pastors and evangelists have been charged with claiming false healings 352 353 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 354 355 Pentecostal churches that ban the use of medicine have been sentenced to prison terms for causing deaths because of this teaching 356 357 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 358 359 Churches and certain evangelical humanitarian organizations are also involved in medical health programs 360 361 362 Many evangelical churches have also hosted vaccination centers 363 Prosperity Theology Edit 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 364 365 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 366 Promises of divine healing and prosperity are guaranteed in exchange for certain amounts of donation 367 368 Some pastors threaten those who do not tithe with curses attacks from the devil and poverty 369 370 371 Often associated with the mandatory tithe this doctrine is sometimes compared to a religious business 372 373 374 Pentecostal pastors adhering to prosperity theology have been criticized by journalists for their bling bling lifestyle luxury clothes big houses high end cars private planes etc 375 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 376 377 Financial pressures Edit The offerings and the tithe occupies a lot of time in some worship services 378 The collections of offerings are multiple or separated in various baskets or envelopes to stimulate the contributions of the faithful 379 380 Evangelical churches that make tithing a mandatory and monitored practice were sued for psychological pressure tactics 381 382 383 Accountability and control of abuse of power Edit 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 a Christian denomination further exposing them to abuse of power 384 Criticisms of political and social influence Edit Promotion of individualism Edit In 2011 American evangelical professor Ed Stetzer of Wheaton College attributed the increase in the number of evangelical churches claiming to be nondenominational Christian to individualism 385 Low sensitivity to social injustices Edit 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 386 In 2020 the North American Baptist Fellowship a region of the Baptist World Alliance officially made a commitment to social injustice and spoke out against institutionalized discrimination in the American justice system 387 Evangelism Edit The fact that evangelicals do evangelism and speak about their faith in public is often criticized by the media and associated with proselytism 388 According to the evangelicals freedom of religion and freedom of expression allow them to talk about their faith like anything else 389 Christian films made by American evangelical production companies are also regularly associated with proselytism 390 391 According to Sarah Jane Murray screenwriting teacher at Baylor University and contributor at the Christian Film and Television Commission Christian films are works of art not proselytism 392 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 393 See also Edit Evangelical Christianity portal Christianity portal Religion portalBiblical literalism Child evangelism movement Christian eschatology Christian fundamentalism 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 Edit Evangelical Protestantism is used primarily either mainline or evangelical References EditCitations Edit 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 Sweet Leonard I 1997 The Evangelical Tradition in America Mercer University Press p 132 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 a b Kidd Thomas S September 24 2019 Who Is an Evangelical Yale University Press p 4 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 Stanley 2013 p 11 As a transnational and transdenominational 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 independence of the church from state political rulership 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 Evangelical Manifesto Os Guinness Retrieved January 20 2023 Evangelical church Definition History Beliefs Key Figures amp Facts Britannica www 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 a b Angell Stephen Ward Dandelion Pink April 19 2018 The Cambridge Companion to Quakerism Cambridge University Press p 293 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 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 chretien sur quatre est evangelique 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 Angell Stephen Ward Dandelion Pink April 19 2018 The Cambridge Companion to Quakerism Cambridge University Press p 290 ISBN 978 1 107 13660 1 Contemporary Quakers worldwide are predominately evangelical and are often referred to as the Friends Church Wilkinson John Laurence 1993 Church in Black and White Saint Andrew Press p 40 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 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 a b Peter Terrell Harper Collins German Unabridged Dictionary 4th ed New York HarperCollins Publishers Inc 1999 273 sub loco Marsden 1991 p 2 Kisker Scott January 1 2015 Pietist Connections with English Anglicans and Evangelicals Brill ISBN 978 90 04 28386 2 Erich Geldbach Evangelikale Bewegung In Evangelisches Kirchenlexikon Vandenhoeck amp Ruprecht Gottingen 1986 Bd 1 Sp 1186 Bekehrung Bibelfrommigkeit und Gebet Evangelikale in Deutschland in German Retrieved September 25 2020 Erich Geldbach Evangelikale Bewegung In Evangelisches Kirchenlexikon Bd 2 Vandenhoeck und Ruprecht Gottingen 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 amp J Rivington p 14 Gove Philip Babcock ed 1971 Webster s Third New International Dictionary of the English Language Springfield MA G amp 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 gt Trueman 2011 p 14 Bebbington 1993 p 3 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 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 Sebastien Fath A propos de l evangelisme et des Eglises evangeliques en France Entretien avec Sebastien Fath Archived November 1 2020 at the Wayback Machine religion info France March 3 2002 Sebastien Fath Du ghetto au reseau Le protestantisme evangelique en France 1800 2005 Edition Labor et Fides Geneve 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 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 Balmer 2002 p 549 William H Brackney Historical Dictionary of the Baptists Rowman amp Littlefield USA 2021 p 7 173 174 Henrik Enroth Douglas Brommesson Global Community Transnational and Transdisciplinary Exchanges Rowman amp Littlefield Publishers USA 2015 p 125 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 Erich Geldbach Baptists Worldwide Origins Expansions Emerging Realities Wipf and Stock Publishers USA 2022 p 110 Lisa Stephenson Dismantling the Dualisms for American Pentecostal Women in Ministry BRILL Leyde 2011 p 46 Larry G Murphy J Gordon Melton Gary L Ward Encyclopedia of African American Religions Routledge Abingdon on Thames 2013 p LXXIV Erich Geldbach Baptists Worldwide Origins Expansions Emerging Realities Wipf and Stock Publishers USA 2022 p 111 Lisa Stephenson Dismantling the Dualisms for American Pentecostal Women in Ministry BRILL Leyde 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 poussee des evangeliques en Ile de France Archived November 1 2020 at the Wayback Machine lejdd fr France June 7 2015 Franklin M Segler Randall Bradley Christian Worship Its Theology and Practice B amp 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 amp 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 Caillou Annabelle November 10 2018 Vivre grace aux dons et au benevolat Le Devoir in French Retrieved July 20 2022 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 amp 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 amp Francis Abingdon on Thames 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 persecutions de chretiens ont lieu en majorite dans des pays musulmans Archived January 11 2021 at the Wayback Machine lefigaro fr France March 20 2019 Wesley Rahn In Xi we trust Is China cracking down on Christianity Archived February 20 2021 at the Wayback Machine 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 amp 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 amp 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 George Thomas Kurian Mark A Lamport Encyclopedia of Christian Education Volume 3 Rowman amp Littlefield USA 2015 p 348 Randall Herbert Balmer Encyclopedia of Evangelicalism Revised and expanded edition Baylor University Press USA 2004 p 190 Council for Christian Colleges amp Universities About Archived October 5 2021 at the Wayback Machine cccu org USA retrieved June 8 2021 George Thomas Kurian Mark A Lamport Encyclopedia of Christian Education Volume 3 Rowman amp Littlefield USA 2015 p 819 Randall Herbert Balmer Encyclopedia of Evangelicalism Revised and expanded edition Baylor University Press USA 2004 p 40 ACSI Where does ACSI work Archived October 5 2021 at the Wayback Machine acsi org USA retrieved June 8 2021 Bernhard Ott Understanding and Developing Theological Education Langham Global Library UK 2016 p 23 Brian Stiller Evangelicals Around the World A Global Handbook for the 21st Century Thomas Nelson USA 2015 p 170 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 Archived February 20 2021 at the Wayback Machine tennessean com USA August 12 2014 Maite Maskens Le traitement de la virginite chez les migrants pentecotistes a Bruxelles Archived November 29 2020 at the Wayback Machine L Espace Politique 13 2011 1 France posted on May 6 2011 paragraph 28 Anugrah Kumar Are Most Single Christians in America Having Sex Archived December 2 2020 at the Wayback Machine 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 Mark D Regnerus Forbidden Fruit Sex amp Religion in the Lives of American Teenagers Oxford University Press USA 2007 p 115 Hilde Lovdal Stephens Family Matters James Dobson and Focus on the Family s Crusade for the Christian Home University of Alabama Press USA 2019 p 95 97 Eromosele Ebhomele Masturbation Not A Sin Oyakhilome Archived August 18 2020 at the Wayback Machine pmnewsnigeria com Nigeria February 24 2012 Virginity pledges for men can lead to sexual confusion even after the wedding day UW News Retrieved July 20 2022 Many churches don t talk about sex beyond virginity virginity virginity Joy Bennett The Guardian February 11 2013 Retrieved July 20 2022 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 Green Emma November 9 2014 The Warrior Wives of Evangelical Christianity The Atlantic Retrieved July 20 2022 400 jeunes pour une conference sur le sexe Christianisme Aujourd hui in French August 22 2016 Retrieved July 20 2022 Luiza Oleszczuk Interview Famed Author Gary Chapman Talks Love Marriage Sex Archived November 1 2020 at the Wayback Machine 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 Archived January 22 2021 at the Wayback Machine 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 amp H Publishing Group USA 2009 p 20 Global Survey of Evangelical Protestant Leaders pewforum org Pew Research Center June 22 2011 Retrieved August 9 2020 Some notable fundamentalist 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 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 Jacqueline L Salmon Rift Over Gay Unions Reflects Battle New to Black Churches Archived November 2 2020 at the Wayback Machine washingtonpost com USA August 19 2007 Dan Dyck et Dick Benner Delegates vote to allow space for differences Archived November 9 2020 at the Wayback Machine canadianmennonite org Canada July 20 2016 William H Brackney Historical Dictionary of the Baptists Scarecrow Press USA 2009 p 603 Adrian Thatcher The Oxford Handbook of Theology Sexuality and Gender Oxford University Press UK 2015 p 368 Erik Eckholm In the Beginning Unmarried Pastor Seeking a Job Sees Bias nytimes com USA March 21 2011 Thomas Reese What Catholics and Southern Baptists can learn from each other about sex abuse crisis ncronline org USA February 18 2019 Zachary Wagner In Search of Non Toxic Male Sexuality christianitytoday com USA June 12 2023 Steve Tracy Sex and the Single Christian christianitytoday com USA July 7 2000 Pieter Valk The Case for Vocational Singleness christianitytoday com USA November 25 2020 Sebastien Fath Du ghetto au reseau Le protestantisme evangelique en France 1800 2005 Edition Labor et Fides Geneve 2005 p 28 James Innell Packer Thomas C Oden One Faith The Evangelical Consensus InterVarsity Press USA 2004 p 104 Franck Poiraud Les evangeliques dans la France du XXIe siecle Editions Edilivre France 2007 p 69 73 75 George Thomas Kurian Mark A Lamport Encyclopedia of Christianity in the United States Volume 5 Rowman amp Littlefield USA 2016 p 1069 Cecil M Robeck Jr Amos Yong The Cambridge Companion to Pentecostalism Cambridge University Press UK 2014 p 138 Beatrice Mohr et Isabelle Nussbaum Rock miracles amp Saint Esprit Archived November 3 2020 at the Wayback Machine rts ch Switzerland April 21 2011 Randall Herbert Balmer Encyclopedia of Evangelicalism Revised and expanded edition Baylor University Press USA 2004 p 212 Scientific Creationism as a Pseudoscience National Center for Science Education ncse ngo Retrieved November 24 2022 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 Archived November 25 2020 at the Wayback Machine 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 March 23 2020 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 Archived August 9 2020 at the Wayback Machine First Things November 5 2013 Retrieved December 17 2014 Quaker History Volumes 94 95 Friends Historical Association 2005 p 46 Emma Malone active in the evangelical Quaker community in Cleveland co founded with her husband the Christian Workers Training School This school helped to train the leadership of evangelical Quakers Stanley 2013 pp 27 28 Deckman Melissa Marie 2004 School Board Battles The Christian Right in Local Politics Washington D C Georgetown University Press p 48 ISBN 9781589010017 Retrieved April 10 2014 More than half of all Christian right candidates attend evangelical Protestant churches which are more theologically liberal A relatively large number of Christian Right candidates 24 percent are Catholics however when asked to describe themselves as either progressive liberal or traditional conservative Catholics 88 percent of these Christian right candidates place themselves in the traditional category Joireman Sandra F 2009 Anabaptism and the State An Uneasy Coexistence In Joireman Sandra F ed Church State and Citizen Christian Approaches to Political Engagement Oxford and New York Oxford University Press pp 73 91 ISBN 978 0 19 537845 0 LCCN 2008038533 S2CID 153268965 Archived from the original on November 25 2020 Retrieved February 26 2022 Dr Timothy Keller at the March 2013 Faith Angle Forum Ethics amp Public Policy Center Retrieved January 19 2023 Doctrine and Race African American Evangelicals and Fundamentalism between the Wars The Gospel Coalition Retrieved January 20 2023 Dreher Rod July 24 2014 What Is Traditional Christianity Anyway The American Conservative Retrieved January 19 2023 The Evangelical Manifesto Os Guinness Retrieved January 20 2023 Roger E Olson The Westminster Handbook to Evangelical Theology Westminster John Knox Press USA 2004 p 172 Peter Beyer Religion in the Process of Globalization Ergon Germany 2001 p 261 Eric C Miller The Political Legacy of Progressive Evangelicals Archived April 11 2021 at the Wayback Machine religionandpolitics org USA October 27 2015 In relative terms these characteristics and their usual adherence to traditionally orthodox doctrines do make evangelicals more theologically conservative than liberal Protestants Frederick Casadesus Les evangeliques sont ils tous protestants Archived April 11 2021 at the Wayback Machine reforme net France October 20 2005 Dayton 1991 p 251 Sweeney 2005 p 23 Harris Harriet A 1998 Fundamentalism and Evangelicals Oxford Clarendon Press pp 58 59 ISBN 978 0 19 826960 1 Retrieved October 24 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 favored at present at least in Great Britain is conservative evangelical Bauder 2011 pp 30 32 Marsden 1991 pp 3 4 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 Marsden 1991 p 75 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 amp Littlefield USA 2016 p 929 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 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 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 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 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 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 Hayford Jack W Moore S David June 27 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 Sweetnam Mark S 2010 Defining Dispensationalism A Cultural Studies Perspective Journal of Religious History 34 2 191 212 doi 10 1111 j 1467 9809 2010 00862 x Anne C Loveland Otis B Wheeler From Meetinghouse to Megachurch A Material and Cultural History University of Missouri Press USA 2003 p 35 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 amp 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 Fuller Daniel 1972 Give the Winds a Mighty Voice The Story of Charles E Fuller Waco TX Word Books p 140 OCLC 680000513 Carpenter 1999 pp 141 150 Kantzer Kenneth September 16 1996 Standing on the Promises Christianity Today Vol 40 no 10 p 30 J Gordon Melton Phillip Charles Lucas Jon R Stone Prime time Religion An Encyclopedia of Religious Broadcasting Oryx Press USA 1997 p 383 Constitution of the American Council of Christian Churches American Council of Christian Churches Archived from the original on July 22 2011 Retrieved December 15 2011 Carpenter 1999 p 240 Henry Carl F H 2004 1947 The Uneasy Conscience of Modern Fundamentalism reprint ed Grand Rapids MI Eerdmans pp 80 81 ISBN 080282661X John Lyden The Routledge Companion to Religion and Film Taylor amp Francis Abingdon on Thames 2009 p 82 Martin William 1991 A Prophet with Honor The Billy Graham Story New York William Morrow pp 218 224 Marsden 1987 pp 159 160 Martin A Prophet with Honor 224 Billy Graham to Harold Lindsell January 25 1955 Harold Lindsell papers Billy Graham Center Archive Collection 192 quoted in Marsden Reforming Fundamentalism p 158 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 McAlister Elizabeth 2015 The militarization of prayer in America white and Native American spiritual warfare Journal of Religious and Political Practice 1 1 114 130 doi 10 1080 20566093 2016 1085239 Ruth Maclean Eat pray live the Lagos megachurches building their very own cities Archived September 12 2017 at the Wayback Machine theguardian com UK September 11 2017 Jim Wallace Kendrick brothers want to train next generation of Christian film makers walb com USA April 10 2013 Mia Galuppo Faith Based Company Pure Flix Launches Theatrical Distribution Arm Archived August 11 2017 at the Wayback Machine hollywoodreporter com USA November 17 2015 Marie Malzac En France les evangeliques consolident leur croissance Archived February 20 2021 at the Wayback Machine la croix com France January 4 2017 Nioni Masela Architecture un temple de trois mille places erige a Righini Archived November 3 2020 at the Wayback Machine adiac congo com Congo Kinshasa December 9 2014 Marie Eve Cousineau La montee des eglises evangeliques Archived March 15 2016 at the Wayback Machine radio canada ca Canada November 17 2013 a b Global Christianity A Report on the Size and Distribution of the World s Christian Population Pew Forum on Religion and Public Life December 19 2011 WEA World Evangelical Alliance 2015 Archived from the original on March 15 2015 Retrieved March 15 2015 Brian Stiller Evangelicals Around the World A Global Handbook for the 21st Century Thomas Nelson USA 2015 p 5 CNEF GLOBAL STATISTICS 2017 Archived December 1 2017 at the Wayback Machine lecnef org France accessed November 18 2017 a b World Operation World www operationworld org Milne Bruce 2010 Know the Truth A Handbook of Christian Belief InterVarsity Press p 332 ISBN 978 0 83082 576 9 Retrieved August 31 2014 Freston Paul 2004 Evangelicals and Politics in Asia Africa and Latin America pp 107 90 Ranger 2008 pp 37 66 The peace making Pentecostal www eternitynews com au October 15 2019 Retrieved September 21 2020 Ethiopian Culture Religion Cultural Atlas Retrieved December 2 2020 Bryan Jack December 4 2019 Ethiopia Grants Autonomy to Evangelical Heartland News amp Reporting Retrieved December 2 2020 Current Influences and connections of western and Ethiopian churches PDF worldmap org Archived from the original PDF on March 3 2016 Retrieved March 22 2016 Ranger 2008 pp 66 94 Pakendorf Gunther 2011 A Brief History of the Berlin Mission Society in South Africa History Compass 9 2 106 18 doi 10 1111 j 1478 0542 2009 00624 x van Dijk Richard A 1992 Young Puritan Preachers in Post Independence Malawi Africa Edinburgh University Press 62 2 159 81 doi 10 2307 1160453 hdl 1887 9406 JSTOR 1160453 S2CID 145118669 Harries Patrick 1988 Christianity in Black and White The Establishment of Protestant Churches in Southern Mozambique Lusotopie pp 317 33 Ward Kevin 2012 The East African Revival History and Legacies Surrey England Ashgate Publishing p 3 MacMaster Richard K 2006 A Gentle Wind of God The Influence of the East Africa Revival Scottdale PA Herald Press Larsen Timothy Treier Daniel J April 12 2007 The Cambridge Companion to Evangelical Theology Cambridge University Press p 261 ISBN 978 1 139 82750 8 Retrieved July 14 2013 U S Hispanics Are Becoming Less Catholic Time March 1 2013 Retrieved July 14 2013 Religion in Latin America Hola Luther The Economist November 8 2008 Retrieved July 14 2013 Leonard Emil G 1963 O Protestantismo Brasileiro Brazilian Protestantism in Portuguese Sao Paulo ASTE Testa Michael 1964 Part 2 Portuguese Protestants in the Americas Journal of Presbyterian History The Apostle of Madeira 42 4 244 71 Latourette Kenneth Scott 1943 A history of the expansion of Christianity vol V The great century in the Americas Austral Asia and Africa A D 1800 A D 1914 pp 120 3 Latourette Kenneth Scott 1945 A history of the expansion of Christianity vol VII Advance through Storm A D 1914 and after with concluding generalizations pp 181 2 Braga Erasmo Trubb Kenneth G 1932 The Republic of Brazil A survey of the religious situation Burdick John 2005 Why is the Black Evangelical Movement Growing in Brazil Journal of Latin American Studies 37 2 311 32 doi 10 1017 s0022216x05009028 Chesnut R Andrew 1999 The Salvation Army or the Army s Salvation Pentecostal Politics in Amazonian Brazil 1962 1992 Luso Brazilian Review vol 36 no 2 pp 33 49 Birman Patricia Leite Marcia Pereira 2000 Whatever Happened to What Used to Be the Largest Catholic Country in the World Daedalus 129 2 271 90 JSTOR 20027637 Londono Diana December 5 2012 Evangelicals in Brazil Hemispheric Affairs Coha Antunes Anderson January 17 2013 The Richest Pastors in Brazil Forbes Chesnut 1997 p 104 Jacob CR Hees DR Waniez P Brustlein V 2003 Atlas da Filiacao Religiosa e Indicadores Sociais no Brasil Brazilian Religious Affiliation amp Social Indicators Atlas in Portuguese Sao Paulo Rio de Janeiro PUC Rio Edicoes Loyola ISBN 85 15 02719 4 Garrard Burnett Protestantism in Guatemala pp 138 61 Garrard Burnett Virginia 2011 Terror in the Land of the Holy Spirit Guatemala under General Efrain Rios Montt 1982 1983 New York Oxford University Press Chesnut 1997 p 145 Kane Danielle Park Jung Mee 2009 The Puzzle of Korean Christianity Geopolitical Networks and Religious Conversion in Early Twentieth Century East Asia American Journal of Sociology 115 2 365 404 doi 10 1086 599246 S2CID 143736997 Latourette Kenneth Scott 1945 A history of the expansion of Christianity vol VII Advance through Storm A D 1914 and after with concluding generalizations pp 401 7 Ryu Dae Young 2008 The Origin and Characteristics of Evangelical Protestantism in Korea at the Turn of the Twentieth Century Church History 77 2 371 98 doi 10 1017 S0009640708000589 S2CID 162153162 Sukman Jang 2004 Historical Currents and Characteristics of Korean Protestantism after Liberation Korea Journal 44 4 133 156 Samuel P Huntington 2007 The Clash of Civilizations and the Remaking of World Order p 101 ISBN 9781416561248 Sukman Jang 2004 Historical Currents and Characteristics of Korean Protestantism after Liberation Korea Journal vol 44 no 4 pp 133 56 Ferguson Tessa March 9 2011 Professor explains religion s popularity in South Korea ASU News Arizona State University The State Press Archived from the original on February 19 2015 Retrieved July 25 2013 Missions Incredible Christianity Today January 3 2006 Retrieved July 25 2013 Born Again Evangelicalism in Korea Hawai i UH Press June 14 2013 Retrieved July 25 2013 KOSIS kosis kr Retrieved December 10 2019 Philippines Operation World www operationworld org Retrieved February 26 2017 Focus Evangelical churches gaining ground in France July 12 2019 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 Boyd Hilton A Mad Bad Dangerous People England 1783 1846 2006 p 175 John Wolffe Expansion of Evangelicalism The Age of Wilberforce More Chalmers amp Finney 2007 Owen Chadwick The Victorian Church Part One 1829 1859 1966 pp 440 55 Churchgoing the UK published by Tearfund 2007 Life in the Church published Evangelical Alliance 2013 Does Money Matter published by Evangelical Alliance 2012 21st Century Evangelicals published by Evangelical Alliance 2010 Bovay Claude amp Broquet Raphael 2004 Le paysage religieux en Suisse Neuchatel Office Federal de la Statistique https www bfs admin ch bfs fr home statistiques catalogues banques donnees publications assetdetail 341772 html Archived February 15 2022 at the Wayback Machine Stolz Jorg amp Favre Olivier 2019 Growth and Decline of Evangelicals Fundamentalists Pentecostals and Charismatics in Switzerland 1970 2013 Journal for the scientific study of religion 58 604 625 https doi org 10 1111 jssr 12616 Monnot Christophe amp Stolz Jorg 2014 The Diversity of Religious Diversity Using Census and NCS Methodology in Order to Map and Assess the Religious Diversity of a Whole Country In Giordan G Pace E eds Religious Pluralism Springer Cham https doi org 10 1007 978 3 319 06623 3 6 Archived December 30 2022 at the Wayback Machine Roger E Olson 2004 The Westminster Handbook to Evangelical Theology Westminster John Knox Press p 37 ISBN 9780664224646 Carpenter 1999 Luo Michael April 16 2006 Evangelicals Debate the Meaning of Evangelical The New York Times Green John C The American Religious Landscape and Political Attitudes A Baseline for 2004 PDF survey The Pew forum Archived from the original PDF on March 4 2009 The Unlikely Rebound of Mainline Protestantism The New Yorker July 16 2021 Retrieved July 19 2021 New national survey flips the narrative on mainline Protestants and the nones but why Baptist News Global July 15 2021 Retrieved July 19 2021 Mainline Protestantism is America s phantom limb news yahoo com July 17 2021 Retrieved July 19 2021 Clark Norman H 1976 Deliver Us from Evil An Interpretation of American Prohibition Heineman God is a Conservative pp 71 2 173 Shields Jon A 2009 The Democratic Virtues of the Christian Right pp 117 121 Dudley Jonathan 2011 Broken Words The Abuse of Science and Faith in American Politics Crown Publishing Group ISBN 978 0 385 52526 8 Retrieved February 24 2015 Ten Major Court Cases about Evolution and Creationism National Center for Science Education 2001 ISBN 978 0 385 52526 8 Retrieved March 21 2015 Heineman Kenneth J 1998 God is a Conservative Religion Politics and Morality in Contemporary America pp 44 123 ISBN 978 0 8147 3554 1 Dershowitz Alan M 2007 Blasphemy how the religious right is hijacking our Declaration of Independence p 121 Smith Christian 2002 Christian America What Evangelicals Really Want p 207 Limbaugh David 2003 Persecution How Liberals are Waging War Against Christians Regnery ISBN 0 89526 111 1 Daniel Silliman World Vision Helped Evangelicals Become Social Activists Within Limits Archived October 20 2022 at the Wayback Machine christianitytoday com USA August 2 2019 David P King God s Internationalists World Vision and the Age of Evangelical Humanitarianism University of Pennsylvania Press USA 2019 p 47 121 Brian Steensland Philip Goff The New Evangelical Social Engagement Oxford University Press USA USA 2014 p 242 243 Wendy Murray Zoba The Beliefnet Guide To Evangelical Christianity Three Leaves Press USA 2005 p XX Michael J Anthony Introducing Christian Education Foundations for the Twenty first Century Baker Academic USA 2001 p 284 Randall Herbert Balmer Encyclopedia of Evangelicalism Revised and expanded edition Baylor University Press USA 2004 p 239 Eliza Griswold Silence Is Not Spiritual The Evangelical MeToo Movement Archived December 4 2020 at the Wayback Machine newyorker com USA June 15 2018 The Associated Press Evangelicals confront sex abuse problems in MeToo era nationalpost com Canada August 17 2018 Kathryn Joyce The Next Christian Sex Abuse Scandal Archived December 9 2020 at the Wayback Machine prospect org USA May 5 2014 Laure Atmann Au nom de Dieu et du fric Archived January 30 2016 at the Wayback Machine notreafrik com Belgium July 26 2015 BBC Un pasteur qui pretend guerir le Sida condamne au Zimbabwe Archived November 21 2020 at the Wayback Machine bbc com UK February 6 2019 Bbc South Africa funeral firm to sue pastor for resurrection stunt Archived December 11 2020 at the Wayback Machine bbc com UK February 26 2018 Marwa Eltagouri A televangelist s flu season advice Inoculate yourself with the word of God Archived September 27 2018 at the Wayback Machine cnn com USA February 6 2018 Richard Burgess Nigeria s Christian Revolution Wipf and Stock Publishers USA 2008 p 225 Noelle Crombie Followers of Christ criminal investigations A history oregonlive com USA March 10 2017 Jean Francois Channon Denwo Au Cameroun trois morts dans une Eglise evangelique qui interdit a ses patients les soins medicaux Archived October 21 2020 at the Wayback Machine africa la croix com France March 6 2019 Serge Carrel Un texte du CNEF pour dialoguer autour de la guerison Archived October 8 2020 at the Wayback Machine lafree ch Switzerland May 13 2016 CNEF La guerison miraculeuse Archived October 19 2022 at the Wayback Machine lecnef org France June 2015 Stephen Offutt New Centers of Global Evangelicalism in Latin America and Africa Cambridge University Press UK 2015 p 143 Melani McAlister The Kingdom of God Has No Borders A Global History of American Evangelicals Oxford University Press USA 2018 p 223 256 Sharon Henderson Callahan Religious Leadership A Reference Handbook SAGE Publications USA 2013 p 494 Deborah Barfield Berry Faith groups step up to host vaccine sites Archived June 18 2022 at the Wayback Machine usatoday com USA February 24 2021 Kate Bowler Blessed A History of the American Prosperity Gospel OUP USA USA 2013 p 73 Randall Herbert Balmer Encyclopedia of Evangelicalism Revised and expanded edition Baylor University Press USA 2004 p 562 Kate Bowler Blessed A History of the American Prosperity Gospel OUP USA USA 2013 p 59 Bob Smietana Prosperity Gospel Taught to 4 in 10 Evangelical Churchgoers Archived December 1 2020 at the Wayback Machine christianitytoday com USA July 31 2018 Kate Shellnutt When Tithing Comes With a Money Back Guarantee Archived November 8 2020 at the Wayback Machine christianitytoday com USA June 28 2016 Eniola Akinkuotu You re under financial curse if you don t pay tithe Oyedepo Archived October 18 2022 at the Wayback Machine punchng com Nigeria July 18 2020 Robert Nussbaum Un pasteur des Montagnes neuchateloises a t il abuse de la dime arcinfo ch Switzerland January 17 2018 Raoul Mbog Le juteux business du pasteur evangelique Dieunedort Kamdem Archived February 16 2020 at the Wayback Machine lemonde fr France December 25 2015 Laurie Goodstein Believers Invest in the Gospel of Getting Rich Archived October 1 2019 at the Wayback Machine nytimes com USA August 15 2009 Jean Christophe Laurence Le business religieux Archived October 6 2014 at the Wayback Machine lapresse ca Canada November 17 2010 Tresor Kibangula RDC pasteur un job en or Archived February 11 2021 at the Wayback Machine jeuneafrique com France February 6 2014 Cathleen Falsani Falsani Get real Preachers of L A Archived November 3 2020 at the Wayback Machine ocregister com USA October 7 2013 Henrik Lindell Theologie de la prosperite quand Dieu devient un distributeur de miracles Archived August 8 2016 at the Wayback Machine lavie fr France August 8 2012 AFP Le ruineux Evangile des theologiens de la prosperite Archived January 12 2016 at the Wayback Machine lepoint fr France March 26 2013 Serge Alain Koffi Proliferation des eglises evangeliques en Cote d Ivoire Le reveil du business spirituel ENQUETE Archived November 21 2022 at the Wayback Machine connectionivoirienne net Ivory Coast April 4 2021 Yannick Fer Le systeme pentecotiste de gestion de l argent Entre illusion subjective et rationalite institutionnelle Archived October 6 2014 at the Wayback Machine Congres de l association francaise de sociologie AFS France 2011 p 7 8 AFP Rwanda les Eglises pentecotistes en plein essor depuis le genocide lexpress fr France April 08 2014 Robert Nussbaum Un pasteur des Montagnes neuchateloises a t il abuse de la dime arcinfo ch Switzerland January 17 2018 Leonardo Blair International Churches of Christ abused pressured members financially to the point of suicide lawsuit christianpost com USA January 04 2023 Paige Cornwell Churchome accused of forcing employees to give 10 of wages seattletimes com USA March 29 2023 James Wellman Jr Katie Corcoran Kate Stockly Eloi Ficquet 2020 High on God How Megachurches Won the Heart of America New York Oxford University Press p 212 ISBN 9780199827718 Ed Stetzer Do Denominations Matter Archived November 1 2020 at the Wayback Machine christianitytoday com USA September 15 2011 Samuel Smith Moore on MacArthur s Social Justice Statement Bible Doesn t Make These Artificial Distinctions Archived August 14 2021 at the Wayback Machine christianpost com USA September 13 2018 Ken Camp Baptist groups lament and decry racial injustice Archived January 23 2022 at the Wayback Machine baptiststandard com USA June 4 2020 Jean Paul Willaime et Flora Genoux Pour les evangeliques l idee reste qu etre croyant cela doit se voir Archived October 31 2020 at the Wayback Machine lemonde fr France February 3 2012 Loup Besmond de Senneville Les protestants evangeliques revendiquent d avoir le droit de dire leur foi Archived October 30 2020 at the Wayback Machine la croix com France January 25 2015 Barry Hertz Miracles from Heaven Religious film has an insulting and forced message Archived October 4 2020 at the Wayback Machine theglobeandmail com Canada April 18 2014 Nick Schager Film Review Overcomer Archived December 20 2020 at the Wayback Machine variety com USA August 22 2019 Carl Hoover Has Hollywood finally found religion Faith based films here to stay Archived October 4 2020 at the Wayback Machine wacotrib com USA April 18 2014 Thomas Imbert SAJE Distribution rencontre avec ce distributeur centre sur la foi Archived October 4 2020 at the Wayback Machine allocine fr France January 9 2019 Sources Edit 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 amp Stock ISBN 9781556353925 Marsden George M 1991 Understanding Fundamentalism and Evangelicalism Grand Rapids MI W B Eerdmans ISBN 0 8028 0539 6 Martin William 1996 With God on Our Side The Rise of the Religious Right in America New York Broadway Books 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 Noll Mark A 2004 The Rise of Evangelicalism The Age of Edwards Whitefield and the Wesleys Inter Varsity 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 Stanley Brian 2013 The Global Diffusion of Evangelicalism The Age of Billy Graham and John Stott IVP Academic 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 ISBN 978 0 310 25385 3 Trueman Carl 2011 The Real Scandal of the Evangelical Mind 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 EditBalmer Randall Herbert 2004 Encyclopedia of Evangelicalism excerpt and text search 2nd ed 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 Amerique latine une approche sio historique Protestantism in Latin America a sio historical approach Histoire et societe in French Geneve 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 doi 10 2307 3164640 JSTOR 3164640 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 Cambridge University Press 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 Marsden George M 1987 Reforming Fundamentalism Fuller Seminary and the New Evangelicalism Grand Rapids William B Eerdmans Noll Mark A 1992 A History of Christianity in the United States and Canada Grand Rapids Wm B Eerdmans pp 311 89 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 Edit Anderson Gerald H ed 1998 Biographical dictionary of Christian missions Simon amp 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 amp 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 Edit Look up evangelist evangelical or evangelicalism in Wiktionary the free dictionary Wikimedia Commons has media related to Evangelical Christianity 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 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 Retrieved from https en wikipedia org w index php title Evangelicalism amp oldid 1169066774, wikipedia, wiki, book, books, library,

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