Evangelical theology

Evangelical theology is the teaching and doctrine that relates to spiritual matters in evangelical Christianity and a Christian theology. The main points concern the place of the Bible, the Trinity, worship, Salvation, sanctification, charity, evangelism and the end of time.

Various evangelical Christian denominations differ in their doctrine, with Churches variously teaching Wesleyan-Arminian theology, Reformed theology, or Baptist theology. Other evangelical bodies, such as the Evangelical Lutheran Church of Brazil, Evangelical Presbyterian Church of Ukraine and the Evangelical Friends Church International, may subscribe to what they see as the orthodox theology espoused by their historic tradition, such as Lutheranism, Presbyterianism or Quakerism, respectively.^[1][2][3]

There are various nuances when comparing Christian denominations that claim to be evangelical, though many of them would adhere to the doctrine of the believers' Church, as with Anabaptism, Baptists and Pentecostalism. Evangelical theology is also found within the denominations of mainline Protestantism.

Features

Evangelical theology brings together the main common theological aspects, which can be found in the confessions of faith adopted by the Evangelical Christian denominations.^[4]

Main adherent movements

Despite the nuances in the various evangelical movements, there is a similar set of beliefs for movements adhering to the doctrine of the Believers' Church, the main ones being Anabaptism, Baptists and Pentecostalism.^{[5][6][7][8][9][10]}

Evangelical Christianity brings together different theological movements, the main ones being fundamentalist or moderate conservative and liberal.^[11][12]

Authority of the Bible

The Bible is considered to be inspired by God Himself and is the sovereign authority in the Christian faith.^[13][14]

When Paul, therefore, declares that "all writing" is the product of the divine breath, "holds his breath of God" (2 Tim 3:16), he asserts that Scripture is a product of a very specific divine operation.^[15] It is therefore important to note that the Greek does not carry the meaning that the terms of the Bible have been "infused" into human writers, but rather that it breathes God.^[15] Divine revelation is a kind of perpetual flow of the creative power of God. In other words, it is considered that God "oversaw" the writing of every line of the Bible so that it contains a message in human language sent by God using the human intellect, writing styles and writing talent - this notion is called Biblical inspiration.^[15] The believer is dependent on the Holy Spirit to have a good understanding of the texts. The Bible is considered as a life manual that concerns all aspects of life.^[16] Often called "the Word of God" or "scripture", it is considered infallible and, in some evangelical circles, without error - this notion is called biblical inerrancy.^[17] This is sometimes interpreted in a very literal way within certain movements, in particular the most conservative ones with prominent beliefs often referred to as ultraconservative and fundamentalist movements. With the development of moderate evangelical theology in the 1940s in the United States,^[18] the study of bible has been combined with disciplines such as hermeneutics, exegesis, epistemology and apologetics.^[19][20]

God

Evangelical churches and denominations have a Trinitarian theology,^[21][22] and as in almost every major Christian stream of thought, the God of creation is eternally present and revealed in three divine Persons, namely, the Father (Almighty God), the Son (or "Only Son" - literal "μονογενης", "monogenes", "unique begotten", Jesus Christ); and the Holy Spirit. The insistence of evangelicals, based on their beliefs found in the Gospels, differs from Catholicism in that evangelicals "only wish to justify this creed on the basis of biblical passages or concepts" and not on the Tradition or the Councils (believing that the birth of this dogma is often attached to the Council of Nicaea which took place at the beginning of the 4th century). Evangelicals normally adhere (at least informally) to the Nicene Creed (381) defining the relational differentiation of God, both one and triune, as well as the principle of unity and identity, in the case of the two natures, in the person of Christ (christology),^[23] as well as the positions of the First Council of Nicaea (and not at the council itself) which condemn Arianism. Before the Council of Nicaea, the idea of the Trinity was not an official teaching of the Church but had been the topic of many early Christian teachings. The Nicene Creed put in place once and for all the idea of Trinitarian theology as is believed to be true by most Christian believers. Nevertheless, most Evangelical churches, in order to avoid any unnecessary controversy, often posit that the mystery of the exact relations between the three divine persons is beyond any human reason, and will not encourage speculative theology concerning the subject of the Trinity beyond that which is not immediately deductible from the Bible.

The Virgin Mary is so called because she was a virgin before the birth of Jesus but the evangelicals believe that she had other biological children, the brothers and sisters of Jesus quoted in the Gospels (Mark 6:3). She is recognized as "Maria Christotokos" (Mother of Christ) and is considered a model of faith, humility and obedience to God. Some evangelicals refute the name of "Theotokos" (Mother of God) of the Council of Ephesus (431) to avoid any confusion with the Marian devotion found in the Roman Catholic Church, but most evangelical theologians accept this formulation from a theoretical point of view by relying on the principle of communicating idioms and considering that rejecting it would amount to denying the uniqueness of the person of Christ; they generally complete it cautiously with a "according to its human nature".^[24]

Evangelicals almost universally reject the idea that Mary is co-redemptor or mediator, as well as the immaculate conception, the dormition and the assumption, considering them as biblically unjustified, as well as any form of Marian piety as practiced by the Catholic Church.

This Trinitarian conception of God has various consequences in the Christian faith evangelical:

God the Father

For the Evangelicals like others Christians, God, is the creator of heaven and earth.^[25] Moreover, God is presented as a loving Father, and the relation of the human to God must necessarily be that of a child vis-à-vis his father.^[26]

Jesus

Jesus is considered perfectly man and perfectly God (Christology). This component of the Trinity, has a resonance and particular consequences for the evangelicals

1. Jesus Christ is considered the "only begotten Son" of God or of the Father (John 3:16), without any biological connotation (belief in his miraculous birth), but in the biblical sense of the term, which according to the evangelical interpretation has a filial symbolic and spiritual status to God, brought closer to Isaac, the son of Abraham (book of Genesis).^[27]
2. Jesus Christ is considered as "God made man".^[28] It is a firm object of faith that Jesus Christ is only a carnal manifestation of God, and that He has existed from all eternity.^[29]
3. Jesus Christ is, considered in his divinity, as a stakeholder in the judgment of the living and the dead which will take place at the end times.^[30]

Holy Spirit

The Holy Spirit (or Spirit of God) God as Spirit is considered to be fully God. It is the eternal manifestation of God in the human dimension. It is the presence of the Spirit that Jesus promised in the Gospel to those who would be converted, attested by the first witnesses of Christ (Acts of the Apostles chapter 2).^[31]

All evangelical movements consider that the Holy Spirit is present and working in the personal stories of each believer, as well as in the future of the universal Church. As a stakeholder in the conversion of the individual, it is also considered to be the origin of various gifts, which vary a great deal from the New Testament writings, but it is common in the Charismatic movement emphasize on one gifts delivered by the Spirit.^[32] The gifts of the Holy Spirit are 9; creative gifts (writing and the arts), pastoral gifts (community guidance and guidance), apostolic gifts (preaching, teaching), prophetic gifts (prophecy in its various forms), prodigious gifts (wonders and miracles).^[33]

Evangelical Christianity, particularly in the Pentecostalism, Evangelical charismatic movement, Neo-charismatic movement, places an emphasis on the Spirit and its action in human lives and in the church.^[34]

Adoration of God only

The evangelicals refute those designated as holy by the Catholic and Orthodox Churches because assimilating the worship of veneration, that gives these churches to the saints thus designated, and also particularly the worship to Mary, necromancy and idolatry.^[35] They are based on the Ten Commandments.^[36]

Satan

For the evangelicals, Satan and his demons are responsible for curses and temptations to sins.^[37]

Salvation

New birth

Evangelicals believe that every sinful person by nature must endure an eternal punishment in hell, but that by faith in Jesus (though not by the merit of their good works committed in this faith), they can attain salvation and go to paradise.^[38]

In Evangelical Christianity, the believer is justified by faith through grace (Ephesians 2:8). Salvation is the condition for access to paradise.^[39] Salvation by faith is a personal decision and commitment.^[40][41] In the Reformed view, the believer is saved by the imputed righteousness of Christ; all the merits of Christ are imputed to the believer by faith.^[42]

The new birth, this personal encounter with Jesus Christ that unfolds at the conversion of the believer, is considered a true passage from spiritual death to spiritual life.^[43] This concept is based on John 3:3 "Jesus replied, "Very truly I tell you, no one can see the kingdom of God unless they are born again", and John 10:10. Then speak of "born again Christians" (see 2 Corinthians 5:17 and Galatians 6:15). The believer's meet with Jesus and the decision to give them his life marks an important change in an evangelical's life.^[44] It means repentance, which is recognition, confession and renunciation of sin.^[45] For the majority of evangelical Christians, the new birth occurs before the Believer's baptism, by immersion in the water.^[46]

Baptism with the Holy Spirit

Methodists (inclusive of the holiness movement) define Baptism of the Holy Spirit as synonymous with the second work of grace, entire sanctification, in which a person is made perfect in love and free from original sin.^[47][48]

Pentecostals teach that a baptism of the Holy Spirit as a crisis event accompanied by glossolalia and allows an experimentation of the gifts of the Holy Spirit.^[49]

The Evangelical Charismatic Charismatic and the Neo-Charismatic Movement teach that baptism of the Holy Spirit is a crisis experience. However, speaking in tongues (glossolalia) is not the only proof of this spiritual event. The believer may have received the other 8 gifts of the Holy Spirit set forth in 1 Corinthians 12–14.^[50][51]

For the majority of Baptists, baptism of the Holy Spirit is synonymous with the New Birth.^[52]

Sanctification

The sanctification of the believer is the process by which a person dedicates himself to God and chooses to refuse the sin, by the grace of God after the new birth.^[53] There are two evangelical positions on sanctification, progressive sanctification and whole sanctification.^[54]

Progressive sanctification

Progressive sanctification is the work of sanctification of the believer through grace and the decisions of the believer after the new birth.^[54] This is the position of some evangelical denominations, such as Baptist churches and some Pentecostal denominations of the Finished Work Pentecostal variety such as the Assemblies of God and The Foursquare Church.^[55][56]

Entire sanctification

Entire sanctification, also known as Christian perfections, is a second work of grace subsequent to the new birth in which an individual is made perfect in love and free from original sin.^[57][54] This is the position of Methodist denominations (inclusive of the holiness movement), as well as Holiness Pentecostal denominations, such as the International Pentecostal Holiness Church, Church of God (Cleveland) and Church of God in Christ.^[58] These denominations affirm a growth in grace before and after entire sanctification that is accomplished "through a consistent Christian life of faith and good works."^[59][60]

Good works

According to Reformed theology, good works are the consequence of the salvation and not its justification.^[61] They are the sign of a sincere and grateful faith. They include actions for the Great Commission, that is, evangelism, service in the Church and to charity.^[62] They will be rewarded with the grace of God at the last judgment.^[63]

In contrast, the Methodist Churches (inclusive of the holiness movement), teach:^[64]

...after a man is saved and has genuine faith, his works are important if he is to keep justified.
146) James 2:20-22, "But wilt thou known, O vain main, that faith without (apart from) works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou faith wrought with works, and by works was faith made perfect? —A Catechism on the Christian Religion: The Doctrines of Christianity with Special Emphasis on Wesleyan Concepts^[64]

Church

The local Evangelical Church is the organization that represents the universal Church and is seen by evangelicals as the body of Jesus Christ.^[65] It is responsible for teaching and ordinances, mainly the believer's baptism and the Lord's Supper,^[66] and occasionally others such as foot washing. Each church has a particular confession of faith and a common confession of faith if it is a member of a denomination.^[67] Some denominations are members of a national alliance of churches of the World Evangelical Alliance.^[68]

Ministries

Common ministries within evangelical congregations are pastor, elder, deacon, evangelist and worship leader.^[69] The ministry of bishop with a function of supervision over churches on a regional or national scale is present in many the Evangelical Christian denominations, even if the titles president of the council or general overseer are mainly used for this function.^[70][71] The term bishop is explicitly used in certain denominations.^[72] 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 non-denominational evangelical churches.^[73]

Worship service

Worship service in Evangelical churches is seen as an act of God's worship.^[74] There is no liturgy, as the conception of worship service is more informal.^[75] It usually contains two main parts, the praise (Christian music) and the sermon, with periodically the Lord's Supper.^[76][77] 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.^[78][79] Because of their understanding of the second of the Ten Commandments, evangelicals do not have religious material representations such as statues, icons, or paintings in their places of worship.^[80][81]

The main Christian feasts celebrated by the Evangelicals are Christmas, Pentecost (by a majority of Evangelical denominations) and Easter for all believers.^{[82] [83][84]}

Mission

For evangelicals, the mission is based on the Great Commission given by Jesus, to share the Good News of Kingdom of God, to form disciples and to baptize the believers. In churches, there are programs of evangelism local and international.^[85] Most evangelicals believe that the conversion of hearts is the work of God alone, by his Holy Spirit (John 16: 8), but also know that sharing faith with unbelievers is an act of gratitude for what God did for them (Mathieu 10:32) ^[86] It takes shape in the distribution of leaflets and bibles, the formation of disciples, the support to the churches and the Christian humanitarian aid.^[87] Various evangelical missionaries organizations have specialized in evangelization throughout history.

Charity

Charity, this concern for helping the needy, is one of three primary Christian virtues and a concept clearly established from the Old Testament.^[88] It is expressed first in terms of financial generosity but also in terms of time spent. It is also considered very important by most evangelical churches. Some churches give large sums of money each year on humanitarian aid (food support, medical aid, education, etc.).

This value is at the origin of the modern Christian humanitarian aid.^[89] At the beginning of the 20th century, the American Baptist pastor Walter Rauschenbusch, leader of the Social Gospel movement, developed the importance of social justice and humanitarian actions in Evangelical churches.^[90] The majority of evangelical Christian humanitarian organizations were founded in the second half of the 20th century.^[91] Among the most important are International Justice Mission, Prison Fellowship International, Samaritan's Purse, Mercy Ships, World Vision International.^[92] The majority of Christian NGOs help everyone, regardless of religion.^[93]

End of time

Last Judgment

It is a belief in Christianity in general and in other monotheistic religions that at the end of time there will be a last judgment by God.^[94] Jesus Christ will come back personally, corporeally, and visibly. While other religions and branches of Christianity conceive that they will be judged on the basis of their actions, an important point of evangelical Christianity is to believe that humans will be judged on their faith, namely on their acceptance or not of Jesus Christ as Savior and Lord when they heard the Christian gospel in their lifetime. Good works are the consequence of the salvation and will be rewarded by the grace of God at the last judgment.^[63]

Covenant theology versus Dispensationalism

Some evangelicals uphold covenant theology while others are dispensationalists.^[95] They divide history into seven major periods (dispensations). These 7 periods are:^[96]

1. Innocence: Adam and Eve before their fall
2. Consciousness: Humanity has sinned and has to answer to God
3. The human government: From the flood, God gives a political organization to humanity
4. The reign of the patriarchs (or the promise): Abraham, God promises the blessing to him who believes in him
5. The Law: God makes an alliance with Israel for His good and the blessing of the nations
6. The Church: God completely forgives those who believe in Jesus
7. The millennium: Jesus will come back and reign for 1000 years of peace on earth

Thus, most of them believe in the second coming of Christ, or, for some, to its imminence that would then proceed to Rapture of the Church. According to them, at first, the Church will be removed (1 Thessalonians 4.16-18) and thus preserved judgments that will affect the world (Book of Revelation 3:10 ) for 7 years, then will be united to the Messiah ( Rev 19: 7-8 ) before he comes to establish the millennium: ( Rev 20: 1-6 ) peace on Earth. After which will come the Last Judgment (Rev 20: 11-15), the end times and the entry into a new world (Rev 21: 1).

• The Zionist Evangelicals: They are dispensationalists and Zionists because they believe they are at the end of the sixth dispensation. For them, the creation of the modern state of Israel (1948) corresponds to the biblical and prophetic restoration of Israel, to the restoration of the chosen people, prologue the seventh dispensation and the return of Christ.^[97]

To help the full establishment of Israel and to support it is therefore to follow the plan and the will of God.

• Non-Zionist Evangelicals: Though thinking to be in the sixth dispensation, they doubt or even perceive at all modern Israel as being the kingdom of Israel to be restored by the divine will.^[98] For them, the modern state is a resultant of men and not of God; in this sense, they join the position Haredi or ultra-Orthodox Jews. To support this non-divine, non-prophetic Israel could then go against the divine will; their attitude thus oscillates between neutrality and hostility towards the state of Israel.
• Non-dispensationalist Evangelicals: For them dispensationalism is a doctrine developed especially by Cyrus Scofield, human, not even mentioned in the Bible and therefore without any divine inspiration or foundation. However, this does not prevent them from estimating the second coming of Christ more or less close in time. Their attitude toward the state of Israel is therefore variable but generally neutral.

Controversies

A particularly controversial doctrine in the Evangelical Churches is that of the prosperity theology, which spread in the 1970s and 1980s in the United States, mainly through televangelism.^[99] 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.^[100] Promises of divine healing and prosperity are guaranteed in exchange for certain amounts of donations.^{[101][102][103]} Fidelity in the tithe would allow one to avoid the curses of God, the attacks of the devil and poverty.^{[104][105][106]} The offerings and the tithe occupies a lot of time in the worship services.^[107] Often associated with the tithe mandatory, this doctrine is sometimes compared to a religious business.^{[108][109][110][105]} It is criticized by pastors and church unions, such as the National Council of Evangelicals of France, in France.^[111][112]

Bibliography

• Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004
• Gerald R. McDermott, The Oxford Handbook of Evangelical Theology, Oxford University Press, UK, 2013
• Timothy Larsen, Daniel J. Treier, The Cambridge Companion to Evangelical Theology, Cambridge University Press, UK, 2007
• Paul Jewett, God, Creation and Revelation: A Neo-Evangelical Theology, Wipf and Stock Publishers, USA, 2000
• Gary J. Dorrien, The Remaking of Evangelical Theology, Westminster John Knox Press, USA, 1998
• Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004
• Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001
• Roger E. Olson, Pocket History of Evangelical Theology, InterVarsity Press, USA, 2007
• Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995

See also

•  Evangelical Christianity portal

• World Evangelical Alliance
• Bible
• Born again
• Worship service (evangelicalism)
• Jesus Christ
• Believers' Church

References

1. Long, Esther Grace. "New, Western-Oriented Evangelicals in Ukraine". The East-West Church & Ministry Report. Asbury University. Retrieved 25 August 2021. Another example of a Western denomination actively starting new churches in Ukraine is the Presbyterian Church in America (PCA), a conservative denomination that left the mainline Presbyterian Church (USA) in 1973. Through its mission agency, Mission to the World (MTW), the PCA has been working in Ukraine since 1994 and now has 10 churches in that country. Two of these are now officially independent, while the other eight are at various stages of development, from small Bible studies to a mission church with a Ukrainian pastor and board. These churches have formed a new Ukrainian denomination, the Evangelical Presbyterian Church of Ukraine (EPCU), which is led by Ukrainian pastors and elders. ... The Evangelical Presbyterian Church of Ukraine is an example of a small evangelical denomination (fewer than 1,500 members in all churches combined) whose size cannot compare to the much larger Baptist or charismatic movements. Nevertheless, it contributes to the complex, growing mosaic of Protestant churches in Ukraine. The flagship EPCU congregation in Odesa meets in a restored church building originally constructed at the end of the nineteenth century by a Reformed congregation with French, German, and Swiss members.
2. Andrada, Luiz (22 November 2020). Evangelicals in Brazil: an American religion. Protestants and evangelicals in Brazil form an American-based religious group. ... An example is the IELB (Evangelical Lutheran Church of Brazil), a Lutheran church linked to the Missouri Synod, in the USA.
3. Angell, Stephen Ward; Dandelion, Pink (19 April 2018). The Cambridge Companion to Quakerism. Cambridge University Press. p. 16. ISBN 978-1-107-13660-1. Contemporary Quakers worldwide are predominantly evangelical and are often referred to as the Friends Church. This evangelicalism can be defined in terms of its theology and in the structure of its worship services, which often resemble evangelical Protestant services with a sermon by a pastor and singing. Theologically, evangelical Friends emphasize evangelism; charismatic of heart-felt worship; a belief in human depravity and the need for redemption; and, especially among Majority World evangelical Friends, the couping of spiritual and social ministries. The majority of Quakers in Europe and North America are evangelical and programmed. Nearly all Majority World Quakers in Europe are evangelical and programmed. Among Quakers who identify as being evangelical Christians are those who belong to Yearly Meetings or organizations that include the title "evangelical," as in Evangelical Friends Church International.
4. Earle E. Cairns, Christianity Through the Centuries: A History of the Christian Church, Zondervan, USA, 2009, p. 484
5. William H. Brackney, Historical Dictionary of the Baptists, Scarecrow Press, USA, 2009, p. 87 : "From the 16th century, those in the close circle of the believer's churches include the Mennonites, Brethren, Baptists, Amish, and Hutterites, to name the major subcategories. In more modern development, (…) such as the Pentecostals, may consider themselves believer's churches by this definition."
6. Darren T. Duerksen, William A. Dyrness, Seeking Church: Emerging Witnesses to the Kingdom, InterVarsity Press, USA, 2019, p. 45 : "The Believer's Church: As we turn to the early “radical Reformation” or Anabaptist movement (…) widely seen in various Baptist, Pentecostal, community, and independent churches."
7. Michel Deneken, Francis Messner, Frank Alvarez-Pereyre, La théologie à l'Université: statut, programmes et évolutions, Editions Labor et Fides, Genève, 2009, p. 64 : Translation: "Teaching in evangelical establishments: (...) evangelical churches loving to present themselves as "believers' Church", whose members are convinced and committed Christians." Original text in French "L’enseignement dans les établissements évangéliques : (…) les églises évangéliques aimant à se présenter comme des « Églises de professants », dont les membres sont des chrétiens convaincus et engagés."
8. Religioscope et Sébastien Fath, À propos de l’évangélisme et des Églises évangéliques en France – Entretien avec Sébastien Fath, religion.info, France, 3 mars 2002: Translation: "The criterion of "believers' Church" allows more clearly to define what is called stricto sensu of the evangelical". Original text in French: "Le critère d’«Eglise de professants» permet plus nettement de cerner ce que l’on appelle stricto sensu des évangéliques"
9. Donald M. Lewis, Richard V. Pierard, Global Evangelicalism: Theology, History & Culture in Regional Perspective, InterVarsity Press, USA, 2014, p. 40 : "The modern mission movement is the outstanding exhibit of the influence of the evangelical theological impulse over the past four centuries". and 297: "The Baptist and Mennonite traditions are examples of believer's churches".
10. Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 11
11. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 172
12. Peter Beyer, Religion in the Process of Globalization, Ergon, Germany, 2001, p. 261
13. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 153-154
14. Michel Deneken, Francis Messner, Frank Alvarez-Pereyre, "La théologie à l'Université: statut, programmes et évolutions", Editions Labor et Fides, Genève, 2009, p. 66-67
15. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 160
16. Sébastien FATH, ÉVANGÉLISME ET ÉGLISES ÉVANGÉLIQUES, universalis.fr, France, accessed March 4, 2019
17. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, Genève, 2005, p. 24
18. Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 197
19. George Demetrion, In Quest of a Vital Protestant Center: An Ecumenical Evangelical Perspective, Wipf and Stock Publishers, USA, 2014, p. 128
20. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 49
21. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 502-503
22. John Howard Yoder, Theology of Mission: A Believers Church Perspective, InterVarsity Press, USA, 2014, p. 132
23. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 95
24. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 596
25. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 168
26. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p.
27. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 240-241
28. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 75
29. Paul Jewett, God, Creation and Revelation: A Neo-Evangelical Theology, Wipf and Stock Publishers, USA, 2000, p. 429
30. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 671
31. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 569
32. Peter Hocken, "Le réveil de l'Esprit: les Églises pentecôtistes et charismatiques", France, Editions Fides, 1994, p. 19-20
33. Gabriel Tchonang, L’esprit saint dans l’orthodoxie et le pentecôtisme : étude comparative, Revue des sciences religieuses, France, 2008, paragraph 32
34. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, Genève, 2005, p. 183
35. Franck Poiraud, Les évangéliques dans la France du XXIe siècle, Editions Edilivre, France, 2007, p. 212-213
36. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 207, 1172
37. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 141-143.
38. Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Éditions Thomas Nelson, USA, 2015, p. 49-50
39. Nigel G. Wright, The Radical Evangelical: Seeking a Place to Stand, Wipf and Stock Publishers, USA, 2016, p. 41
40. Richard Lints, Renewing the Evangelical Mission, Wm. B. Eerdmans Publishing, USA, 2013, p. 141
41. William A. Dyrness, Veli-Matti Kärkkäinen, Global Dictionary of Theology: A Resource for the Worldwide Church, InterVarsity Press, USA, 2009, p. 197
42. Timothy Larsen, Daniel J. Treier, The Cambridge Companion to Evangelical Theology, Cambridge University Press, UK, 2007, p. 86
43. Wesley Peach, Itinéraires de conversion, Les Editions Fides, Canada, 2001, p. 56-57
44. Frédéric Dejean, L’évangélisme et le Pentecôtisme: des mouvements religieux au cœur de la mondialisation, Géographie et cultures, 68, France, 2009, paragraph 5
45. Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 169
46. Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 54
47. "Guidelines: The UMC and the Charismatic Movement". The United Methodist Church. 2012. Retrieved 31 July 2019. The Methodists were also first to coin the phrase baptism of the Holy Spirit as applied to a second and sanctifying grace (experience) of God. (Cf. John Fletcher of Madeley, Methodism's earliest formal theologian.) The Methodists meant by their "baptism" something different from the Pentecostals, but the view that this is an experience of grace separate from and after salvation was the same.
48. "Doctrine". Pilgrim Holiness Church of New York, Inc. 15 December 2000. Retrieved 31 May 2018.
49. Olivier Favre, Les églises évangéliques de Suisse: origines et identités, Labor et Fides, Genève, 2006, p. 55, 208
50. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, Genève, 2005, p. 219-220
51. Thomas Hale, Commentaire Sur Le Nouveau Testament, Editions Farel, France, 1999, p. 447
52. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, Genève, 2005, p. 48, 111
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Content in this edit is translated from the existing French Wikipedia article at fr:Théologie évangélique; see its history for attribution.