In the United States, evangelicalism is a movement among Protestant Christians who believe in the necessity of being born again, emphasize the importance of evangelism, and affirm traditional Protestant teachings on the authority as well as the historicity of the Bible.[1] Comprising nearly a quarter of the U.S. population, evangelicals are a diverse group drawn from a variety of denominational backgrounds, including Baptist, Mennonite, Methodist, Pentecostal, Plymouth Brethren, Quaker, Reformed and nondenominational churches.[2][3][4]
Evangelicalism has played an important role in shaping American religion and culture. The First Great Awakening of the 18th century marked the rise of evangelical religion in colonial America. As the revival spread throughout the Thirteen Colonies, evangelicalism united Americans around a common faith.[1] The Second Great Awakening of the early 19th century led to what historian Martin Marty calls the "Evangelical Empire", a period in which evangelicals dominated U.S. cultural institutions, including schools and universities. Evangelicals of this era in the northern United States were strong advocates of reform. They were involved in the temperance movement and supported the abolition of slavery, in addition to working toward education and criminal justice reform. In the southern United States, evangelicals split from their northern counterparts on the issue of slavery, establishing new denominations that opposed abolition and defended the practice of racial slavery[5] upon which the South's expanding cash-crops-for-export agricultural economy was built.[6][7][8] During the bloody Civil War, each side confidently preached in support of its own cause using Bible verses and Evangelical arguments, which exposed a deep theological conflict that had been brewing for decades and would continue long after Lee's surrender at Appomattox.[9]
By the end of the 19th century, the old evangelical consensus that had united much of American Protestantism no longer existed. Protestant churches became divided over ground-breaking new intellectual and theological ideas, such as Darwinian evolution and historical criticism of the Bible. Those who embraced these ideas became known as modernists, while those who rejected them became known as fundamentalists. Fundamentalists defended the doctrine of biblical inerrancy and adopted a dispensationalist theological system for interpreting the Bible.[10][11] As a result of the fundamentalist–modernist controversy of the 1920s and 1930s, fundamentalists lost control of the Mainline Protestant churches and separated themselves from non-fundamentalist churches and cultural institutions.[12]
After World War II, a new generation of conservative Protestants rejected the separatist stance of fundamentalism and began calling themselves evangelicals. Popular evangelist Billy Graham was at the forefront of reviving use of the term. During this time period, several evangelical institutions were established, including the National Association of Evangelicals, the magazine Christianity Today, and educational institutions such as Fuller Theological Seminary.[13] As a reaction to the 1960s counterculture and the U.S. Supreme Court's 1973 Roe v. Wade decision, many white evangelicals became politically active and involved in the Christian right,[14] which became an important voting bloc in the Republican Party. Recently, however, observers such as journalist Frances FitzGerald have noted that since 2005 the influence of the Christian right among evangelicals has been in decline.[15] Though less visible, some evangelicals identify as progressive evangelicals.[14]
^ abFitzGerald 2017, p. 3.
^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.
^FitzGerald 2017, p. 2.
^Vickers 2013, p. 27.
^FitzGerald 2017, p. 4-5.
^Emerson & Smith 2001, pp. 26–27.
^Johnson 2013, p. 10.
^Hannah-Jones 2021, p. 16.
^Noll 2006, pp. 1–7.
^FitzGerald 2017, p. 5.
^Hummel 2023, p. 1.
^Marsden 1991, pp. 3–4.
^FitzGerald 2017, pp. 5–6.
^ abMiller 2014, pp. 32–59.
^FitzGerald 2017, pp. 8–10.
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