Evangelicalism

===18th century===
{{See also|First Great Awakening}}
[[File:A Faithful Narrative of the Surprizing Work of God by Jonathan Edwards 1737.jpg|thumb|upright=0.8|Jonathan Edwards' account of the revival in Northampton was published in 1737 as ''[[A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton]]''.]]

In the 1730s, Evangelicalism emerged as a distinct phenomenon out of religious revivals that began in Britain and New England. While religious revivals had occurred within Protestant churches in the past, the evangelical revivals that marked the 18th century were more intense and radical.{{sfn|Noll|2004|p=76}} Evangelical revivalism imbued ordinary men and women with a confidence and enthusiasm for sharing the gospel and converting others outside of the control of established churches, a key discontinuity with the Protestantism of the previous era.{{sfn|Bebbington|1993|p=74}}

It was developments in the doctrine of assurance that differentiated Evangelicalism from what went before. Bebbington says, "The dynamism of the Evangelical movement was possible only because its adherents were assured in their faith."{{sfn|Bebbington|1993|p=42}} He goes on:

{{Blockquote | Whereas the Puritans had held that assurance is rare, late and the fruit of struggle in the experience of believers, the Evangelicals believed it to be general, normally given at conversion and the result of simple acceptance of the gift of God. The consequence of the altered form of the doctrine was a metamorphosis in the nature of popular Protestantism. There was a change in patterns of piety, affecting devotional and practical life in all its departments. The shift, in fact, was responsible for creating in Evangelicalism a new movement and not merely a variation on themes heard since the Reformation.{{sfn|Bebbington|1993|p=43}}}}

The first local revival occurred in [[Northampton, Massachusetts]], under the leadership of Congregationalist minister [[Jonathan Edwards (theologian)|Jonathan Edwards]]. In the fall of 1734, Edwards preached a sermon series on "Justification By Faith Alone", and the community's response was extraordinary. Signs of religious commitment among the [[laity]] increased, especially among the town's young people. The revival ultimately spread to 25 communities in western Massachusetts and central Connecticut until it began to wane by the spring of 1735.{{sfn|Noll|2004|pp=76–78}} Edwards was heavily influenced by Pietism, so much so that one historian has stressed his "American Pietism".{{sfn|Lovelace|2007}} One practice clearly copied from European Pietists was the use of small groups divided by age and gender, which met in private homes to conserve and promote the fruits of revival.{{sfn|Noll|2004|p=77}}

At the same time, students at [[Yale University]] (at that time Yale College) in New Haven, Connecticut, were also experiencing revival. Among them was [[Aaron Burr Sr.]], who would become a prominent Presbyterian minister and future president of [[Princeton University]]. In New Jersey, [[Gilbert Tennent]], another Presbyterian minister, was preaching the evangelical message and urging the [[Presbyterian Church in the United States of America|Presbyterian Church]] to stress the necessity of converted ministers.{{sfn|Noll|2004|pp=81–82}}

The spring of 1735 also marked important events in England and Wales. [[Howell Harris]], a Welsh schoolteacher, had a conversion experience on May 25 during a communion service. He described receiving assurance of God's [[Grace (Christianity)|grace]] after a period of [[fasting]], self-examination, and despair over his sins.{{sfn|Noll|2004|p=79}} Sometime later, [[Daniel Rowland (preacher)|Daniel Rowland]], the Anglican [[curate]] of Llangeitho, Wales, experienced conversion as well. Both men began preaching the evangelical message to large audiences, becoming leaders of the [[Welsh Methodist revival]].{{sfn|Bebbington|1993|p=20}} At about the same time that Harris experienced conversion in Wales, [[George Whitefield]] was converted at Oxford University after his own prolonged spiritual crisis. Whitefield later remarked, "About this time God was pleased to enlighten my soul and bring me into the knowledge of His free grace, and the necessity of being justified in His sight by ''faith only.''"{{sfn|Noll|2004|pp=79–80}}

[[File:John Wesley preaching outside a church. Engraving. Wellcome V0006868.jpg|thumb|When forbidden from preaching from the pulpits of [[parish church]]es, [[John Wesley]] began [[open-air preaching]].]]

Whitefield's fellow [[Holy Club]] member and spiritual mentor, [[Charles Wesley]], reported an evangelical conversion in 1738.{{sfn|Bebbington|1993|p=20}} In the same week, Charles' brother and future founder of Methodism, [[John Wesley]] was also converted after a long period of inward struggle. During this spiritual crisis, John Wesley was directly influenced by Pietism. Two years before his conversion, Wesley had traveled to the newly established colony of Georgia as a missionary for the Society for Promoting Christian Knowledge. He shared his voyage with a group of [[Moravian Brethren]] led by [[August Gottlieb Spangenberg]]. The Moravians' faith and piety deeply impressed Wesley, especially their belief that it was a normal part of Christian life to have an assurance of one's salvation.{{sfn|Noll|2004|p=84}} Wesley recounted the following exchange with Spangenberg on February 7, 1736:

{{Blockquote|[Spangenberg] said, "My brother, I must first ask you one or two questions. Have you the witness within yourself? Does the Spirit of God bear witness with your spirit that you are a child of God?" I was surprised, and knew not what to answer. He observed it, and asked, "Do you know Jesus Christ?" I paused, and said, "I know he is the Savior of the world." "True," he replied, "but do you know he has saved you?" I answered, "I hope he has died to save me." He only added, "Do you know yourself?" I said, "I do." But I fear they were vain words.{{sfn|Noll|2004|p=85}}}}

Wesley finally received the assurance he had been searching for at a meeting of a religious society in London. While listening to a reading from Martin Luther's preface to the [[Epistle to the Romans]], Wesley felt spiritually transformed:

{{Blockquote|About a quarter before nine, while [the speaker] was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away ''my'' sins, even ''mine'', and saved ''me'' from the law of sin and death.{{sfn|Noll|2004|p=97}}}}

Pietism continued to influence Wesley, who had translated 33 Pietist hymns from German to English. Numerous German Pietist hymns became part of the English Evangelical repertoire.{{sfn|Shantz|2013|pp=279–280}} By 1737, Whitefield had become a national celebrity in England where his preaching drew large crowds, especially in London where the [[Fetter Lane Society]] had become a center of evangelical activity.{{sfn|Noll|2004|pp=87, 95}} Whitfield joined forces with Edwards to "fan the flame of revival" in the [[Thirteen Colonies]] in 1739–40. Soon the [[First Great Awakening]] stirred Protestants throughout America.{{sfn|Bebbington|1993|p=20}}

Evangelical preachers emphasized personal salvation and piety more than ritual and tradition. Pamphlets and printed sermons crisscrossed the Atlantic, encouraging the revivalists.<ref>{{Citation |last=Snead |first=Jennifer |title=Print, Predestination, and the Public Sphere: Transatlantic Evangelical Periodicals, 1740–1745 |journal=Early American Literature |volume=45 |issue=1 |pages=93–118 |year=2010 |doi=10.1353/eal.0.0092|s2cid=161160945 }}.</ref> The Awakening resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ. Pulling away from ritual and ceremony, the Great Awakening made Christianity intensely personal to the average person by fostering a deep sense of spiritual conviction and redemption, and by encouraging introspection and a commitment to a new standard of personal morality. It reached people who were already church members. It changed their rituals, their piety and their self-awareness. To the evangelical imperatives of Reformation Protestantism, 18th century American Christians added emphases on divine outpourings of the Holy Spirit and conversions that implanted within new believers an intense love for God. Revivals encapsulated those hallmarks and forwarded the newly created Evangelicalism into the early republic.<ref>{{Citation |last=Stout |first=Harold 'Harry' |title=The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism |year=1991}}.</ref>

By the 1790s, the [[Evangelical Anglicanism|Evangelical party]] in the Church of England remained a small minority but were not without influence. [[John Newton]] and [[Joseph Milner (priest)|Joseph Milner]] were influential evangelical clerics. Evangelical clergy networked together through societies such as the [[Eclectic Society (Christian)|Eclectic Society]] in London and the [[Elland Society]] in Yorkshire.{{sfn|Wolffe|2007|p=36}} The Old [[English Dissenters|Dissenter]] denominations (the [[Baptists]], Congregationalists and [[Quakers]]) were falling under evangelical influence, with the Baptists most affected and Quakers the least. Evangelical ministers dissatisfied with both Anglicanism and Methodism often chose to work within these churches.{{sfn|Wolffe|2007|p=38}} In the 1790s, all of these evangelical groups, including the Anglicans, were Calvinist in orientation.{{sfn|Wolffe|2007|p=39}}

Methodism (the "New Dissent") was the most visible expression of evangelicalism by the end of the 18th century. The [[Wesleyan Methodist Church (Great Britain)|Wesleyan Methodists]] boasted around 70,000 members throughout the British Isles, in addition to the [[Calvinistic Methodists]] in Wales and the [[Countess of Huntingdon's Connexion]], which was organized under George Whitefield's influence. The Wesleyan Methodists, however, were still nominally affiliated with the Church of England and would not completely separate until 1795, four years after Wesley's death. The Wesleyan Methodist Church's [[Arminianism]] distinguished it from the other evangelical groups.{{sfn|Wolffe|2007|pp=38–39}}

At the same time, evangelicals were an important faction within the Presbyterian [[Church of Scotland]]. Influential ministers included [[John Erskine (theologian)|John Erskine]], [[Henry Wellwood Moncrieff]] and [[Stevenson Macgill]]. The church's [[General Assembly of the Church of Scotland|General Assembly]], however, was controlled by the [[Moderate Party (Scotland)|Moderate Party]], and evangelicals were involved in the [[First Secession|First]] and [[Second Secession]]s from the national church during the 18th century.{{sfn|Wolffe|2007|p=37}}