Evangelicalism

===Background===
Evangelicalism emerged in the 18th century,<ref>{{oed|Evangelical}} – "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."</ref> 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".{{sfn|Balmer|2002|pp=vii–viii}} Historian [[Mark Noll]] adds to this list [[High Church]] Anglicanism, which contributed to Evangelicalism a legacy of "rigorous spirituality and innovative organization."{{sfn|Noll|2004|p=50}} Historian Rick Kennedy has identified [[New England]] Puritan clergyman [[Cotton Mather]] as the "first American Evangelical".<ref>{{cite book |last=Kennedy |first=Rick |title=The First American Evangelical: A Short Life of Cotton Mather |publisher=Eerdmans |year=2015}}</ref>

During the 17th century, Pietism emerged in Europe as a movement for the revival of [[piety]] and devotion within the [[Lutheranism|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 church]]es as well as [[Separatism#Religious separatism|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.{{sfn|Balmer|2002|pp=542–543}}

When [[George Fox]], who is considered the father of [[Quakerism]],{{citation needed|date=September 2022}} was eleven, he wrote that God spoke to him about "keeping pure and being faithful to God and man."<ref name="CYMF2018"/> 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.<ref name="CYMF2018"/> In his ''Journal'', at age 23, he believed that he "found through faith in Jesus Christ the full assurance of salvation."<ref name="CYMF2018"/> Fox began to spread his message and his emphasis on "[[Born again#Quakerism|the necessity of an inward transformation of heart]]", as well as the possibility of [[Christian perfection]], drew opposition from English clergy and laity.<ref name="CYMF2018"/> In the mid-1600s, many people became attracted to Fox's preaching and his followers became known as the [[Religious Society of Friends]].<ref name="CYMF2018"/> By 1660, the Quakers grew to 35,000 and are considered to be among the first in the evangelical Christian movement.<ref name="Hope1997"/><ref name="CYMF2018"/>

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.{{sfn|Longfield|2013|p=7}} 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.{{sfn|Noll|2004|pp=44, 112}}

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.{{sfn|Noll|2004|pp=54–55}} By the 18th century Puritanism was in decline and many [[Minister (Christianity)|minister]]s expressed alarm at the loss of religious piety. This concern over declining religious commitment led many{{quantify|date=May 2020}} people to support evangelical revival.{{sfn|Noll|2004|pp=46–47}}

High-Church Anglicanism also exerted influence on early Evangelicalism. High Churchmen were distinguished by their desire to adhere to [[Christian primitivism|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 Wesley (poet)|Samuel]] and [[Susanna Wesley]], the parents of [[John Wesley|John]] and [[Charles Wesley]] (born 1703 and 1707 respectively), were both devoted advocates of High-Church ideas.{{sfn|Noll|2004|pp=66–67}}<ref>{{harvtxt|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 [...]."</ref>