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Evangelicalism
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Horton: At its best, Evangelicalism is “evangelical”: that is, gospel-centered. While “evangelical” can describe any church body, Evangelicalism as a movement within mainstream Protestantism reminded the wider church why it exists—indeed, how it has itself come to be in the first place. Again, at its best, Evangelicalism held together a passion for the gospel itself and a passion for communicating it to the world.
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Evangelicalism has been one of the fastest-growing segments of Christianity in recent decades, so it's hard to keep abreast of all the leaders, organizations, schools, and movements it has helped spawn. Thus, Balmer's beautifully written reference is most welcome. This book is the most comprehensive resource about evangelicalism available. With nearly 3,000 separate entries, this book covers historical and contemporary theologians, preachers, laity, cultural figures, musicians, televangelists, movements, organizations, denominations, folkways, theological terms, events and more. Students, scholars, and libraries will all benefit from it.
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The roots of Evangelicalism go back to the Protestant Reformation, during which time the Bible was brought to the masses. Formerly neglected biblical truths were rediscovered and taught. It wasn't until the great revivals of the 18th and 19th centuries in Europe and America, though, that Evangelicalism truly began as a movement. As happened during the Reformation, the Evangelicalism movement and its focus on having a personal relationship with Jesus Christ brought a renewed vigor in accurately interpreting and applying God's Word. This has carried through to this day, though the term has come to be misused and misapplied.
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Evangelicalism has both a theological and historical meaning. Theologically it begins with a stress on the sovereignty of God, the transcendent, personal, infinite Being who created and rules over heaven and earth. He is a holy God who cannot countenance sin, yet he is one of love and compassion for the sinner. He actively identifies with the sufferings of his people, is accessible to them through prayer, and has by his sovereign free will devised a plan whereby his creatures may be redeemed. Although the plan is predetermined, he allows them to cooperate in the attainment of his objectives and brings their wills into conformity with his will.
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During the first half of the twentieth century, Evangelicalism in America was identified with Fundamentalism. Many historians make this connection, including Mark Ellingsen (The Evangelical Movement) and George Marsden (Reforming Fundamentalism). Marsden says, “There was not a practical distinction between fundamentalist and evangelical: the words were interchangeable” (p. 48). When the National Association of Evangelicals (NAE) was formed in 1942, for example, participants included such staunch Fundamentalist leaders as Bob Jones, Sr., John R. Rice, Charles Woodbridge, Harry Ironside, David Otis Fuller, and R.G. Lee.
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Much of the public’s opinion of Evangelicalism has been shaped by the “celebrities” of that movement-television evangelists and political activists. In this book Balmer goes in search of Evangelicalism at a more grass-roots level, drawing a series of portraits from his travels throughout the Evangelical world. The remarkable diversity within the various characters presented here, all of whom accept the label “Evangelical,” is striking. California’s Calvary Chapel, Dallas Theological Seminary, an Arizona faith healer, religious book sellers, and radical
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Evangelicalism