Evangelical church

▪ Protestant churches stressing the gospel of Jesus Christ

      any of the classical Protestant (Protestantism) churches or their offshoots, but especially in the late 20th century, churches that stress the preaching of the gospel of Jesus Christ, personal conversion experiences, Scripture as the sole basis for faith, and active evangelism (the winning of personal commitments to Christ).

      The word evangelical comes from the Greek (euangelion) and Latin (evangelium) words for “good news,” which evolved into the word gospel, and has long been in use. In the 16th century Martin Luther (Luther, Martin) and his followers, who stressed justification by faith in Jesus Christ and based their faith on Scripture alone, were known as Evangelicals. During the Reformation, the term distinguished the followers of Luther from those of John Calvin (Calvin, John), who were known as Reformed. The names of many Lutheran churches still include Evangelical.

      The 18th-century religious revival that occurred in continental Europe (the Pietist movement (Pietism)), in Great Britain (the Methodist revival (Methodism)), and in North America (the Great Awakening) was generally referred to as the Evangelical revival. These movements emphasized conversion experiences, reliance on Scripture, and missionary work rather than the sacraments and traditions of the established churches. An Evangelical party also developed within the Church of England that, unlike the Methodists, did not leave the church (see Anglican Evangelical). The growing strength of the movement and the awareness of their shared interests led Evangelicals from several denominations and countries to form the Evangelical Alliance in London in 1846.

      In the United States in the mid-20th century, the term was applied to a group that emerged out of the ongoing fundamentalist (fundamentalism, Christian) controversy. Earlier in the century, an intense conflict developed between the modernists (liberals) and fundamentalists (conservatives) in several of the larger Protestant denominations. Some fundamentalists left their old churches to found new ones when it became evident that they had lost control of the governing boards of their denominations. Many of those who left called for a separation from modernism, which they saw as heresy (denial of fundamental Christian beliefs) and apostasy (rejection of the Christian faith). This demand for separation led to a break with conservatives who remained within the established denominations. It also meant a break with church-sponsored institutions of higher learning (from which many of the defectors had graduated) and the founding of new colleges and seminaries committed to fundamentalism—actions that seemed to indicate a denial of the legitimacy of modern scholarship. By the late 1930s, conservatives still in the older denominations and those who left but remained friendly (especially Baptists (Baptist) and Presbyterians (presbyterian)) made common cause against the separatist position. Although they maintained a commitment to fundamental Christian beliefs, they also declared their willingness to engage in a dialogue with the academy and society. To distinguish themselves from the separatists, they chose to be called Neo-Evangelicals, soon shortened to Evangelicals.

 The new Evangelicals prospered because of the personalities they attracted and the institutions they created. They soon found a champion in a young Baptist evangelist, Billy Graham (Graham, Billy). Graham's oratorical skills, combined with his refusal to deviate from his preaching mission and to involve himself in theological controversies, did much to legitimize Evangelicals with the public. Simultaneously, Carl F.H. Henry and other theologians provided the movement with intellectual sophistication. The zeal and commitment of the movement was institutionalized in a periodical, Christianity Today; a new ministerial training school, Fuller Theological Seminary, in Pasadena, California; and a liberal arts college, Wheaton College, in suburban Chicago. In 1942 Evangelical leaders created some organizational unity with the formation of the National Association of Evangelicals.

      The movement experienced significant international growth in the decades following World War II and became an important force in world Christianity. Developing a sense of international and interdenominational unity, Evangelicals formed the World Evangelical Fellowship (WEF) in 1951 (three years after the founding of the World Council of Churches). More than 110 regional and national organizations and some 110 million people are affiliated with the WEF, now headquartered in Singapore.

      As the Evangelical community emerged, a series of vocation- and interest-based organizations made up of doctors, scientists, athletes, and others was established. Chapters of the Inter-Varsity Christian Fellowship and Campus Crusade for Christ formed on hundreds of college campuses to offer religious support similar to that provided by various Protestant and Roman Catholic organizations. Both the American Scientific Affiliation and the Evangelical Theological Society hold meetings and publish a journal to examine trends in science, theology, and cultural studies.

      While Evangelicalism has grown into a significant cultural force, separatist fundamentalism has also flourished. Carl McIntire, an early leader of the movement, contributed greatly to this growth. He conducted a radio broadcast, The Twentieth Century Reformation Hour, and helped found the American Council of Christian Churches (ACCC) and the International Council of Christian Churches (ICCC). In 1969 the ICCC and ACCC broke off relations after the latter moved to end McIntire's dominance of its administration. The World Council of Bible Believing Churches and the American Christian Action Council (now the International Council of Christian Churches in America) emerged as a result of the schism. In the 1980s McIntire's leadership of American fundamentalism gave way to that of Baptist televangelist Jerry Falwell.

      Although fundamentalists have often appeared on radio and television, they have been overshadowed by Evangelicals in those media. Before World War II, Evangelicals used the radio to bring their message to an American audience; after the war, they established the Far East Broadcasting Company and Trans World Radio, the first of a number of stations to broadcast internationally. Oral Roberts, Billy Graham, and other evangelists were among the first to see the potential of television. By 1960, the first Christian television network, the Christian Broadcasting Network, was chartered, and later the Trinity Broadcasting Network and LeSea Broadcasting formed to provide programming for the Evangelical community.

      In the 1980s and '90s the Evangelical movement greatly expanded. The reconciliation of conservatives from the Reformed tradition (Presbyterian and Baptist) with those from the Methodist tradition (Holiness (Holiness movement) and Pentecostal (Pentecostalism)) was an important step in the growth of the movement. These two groups had been bitter rivals but joined forces against the perceived secularization of American culture. Holiness and Pentecostal churches joined the National Association of Evangelicals and the World Evangelical Fellowship. Evangelicals have also broadened their intellectual horizons. While continuing to affirm that the Bible is the Word of God, many Evangelicals have been open to contemporary trends in critical biblical scholarship, found means to accommodate a belief in biological evolution, and developed a consciousness of the role of culture in shaping theological perspectives.

Ed.John Gordon Melton

Additional Reading

Joel A. Carpenter (ed.), A New Evangelical Coalition: Early Documents of the National Association of Evangelicals (1988), is a useful collection of primary sources. W. Harold Fuller, People of the Mandate: The Story of the World Evangelical Fellowship (1996); and Bruce L. Shelley, Evangelicalism in America (1967), are useful studies of various aspects of the movement.

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