Evangelical Churches
The history of evangelical churches began during the great movement of reform in the sixteenth century.
If Luther is a central figure in this period, other reformers have risen to challenge the "excesses" of Protestant Christianity of their time. If they are in agreement with Luther on the essential points of his doctrine, yet they refuse to consider themselves as his disciples or his successors.
The Protestant churches
The term Evangelical is applied to a variety of communities, but it is extremely difficult to give a definition, both are great in number and diversity. This is because they are often Congregationalists, which means they do not depend on supra-local authority. To better understand this we must refer to their history.
We observe, however, that evangelical churches are generally in line with the Protestant Reformation of the 16th century by accepting the authority of Scripture, salvation by grace, and free access to God without an intermediary. They are based on the model of the Church found in the New Testament.
For evangelicals, the church is not a hierarchical religious organization, but a spiritual reality which is reflected in fraternal communities, non-clerical, where everyone participates with the gifts he received from the Holy Spirit. Everyone joins a local church with a personal commitment, by free choice.
The Reformation
Initially, the Reformation is not a question of ecclesiology or politics, but a spiritual experience. Justification by Faith is the spiritual experience of Luther (1483-1546) will be rooted in a "breeding ground" already prepared by Peter Waldo (late twelfth century ) in France , Italy and Switzerland , John Wyclif (1320 - 1384) in England and John Huss (circa 1369-1415) in Prague and Bohemia. Excommunicated by the pope, Luther is with his disciples what would become the "Evangelical Lutheran Church."
Luther's experience will spread in Europe and especially in Switzerland, where Zwingli (1484-1531), the reformer of Zurich , follows the same line as Luther but more radical. He founded the tradition of "reform" that would flourish with Calvin. It purifies the cult, reform the way the Catholic Church and the design of which has, based on the Word of God (Sola Scriptura is the Luther).
Zwingli was more radical in his ideas. He is aware that the reform is linked to politics: for it to settle in Zurich, he should not upset the authorities. Require the approval and support of city leaders. It therefore mitigates its commitment to reform in order not to offend.
The first churches of "profession", Anabaptists and Mennonites
Some followers of Zwingli, including Conrad Grebel , challenge this attitude: they have not eradicated the authority of the Pope to place the Church under the authority of a municipal council without jurisdiction doctrine. They want to go further in the Reformation.
Even before the movement of Luther and Zwingli were formally separated from the Catholic Church, the "radicals" Conrad Grebel founded the Anabaptist Church (which later will be called " Mennonite "when Menno Simmons has taken in the direction.)
Catholics and Lutherans agree that the Church was the religious expression of political space. The religion of the prince was necessarily that of his subjects.
The followers of Zwingli dissidents say the Church is not conditioned by the political community but the disciples of Jesus of Nazareth. You do not enter the church at random from birth. One enters the church because we confess faith in Jesus Christ.
The concept of separation of church and state is fundamental and quite unrealistic for the time. Subsequent persecution, for reasons more political than theological, because for the first time we dissociate the State and the Church. According to their interpretation of New Testament , the baptism can not be given to a child, he must be one that is capable of profession of faith and commitment to follow Jesus of Nazareth in recognizing him as the Christ. The Church is the community of believers and you enter into confessing his faith. January 21, 1525, a new community is born where members baptize them into confessing their faith: the first "Free Church", the first church of "professing" which one becomes a member, not by birth but by the profession of faith.
The repression was brutal. The members of this church you will find in Switzerland, in the valley of the Rhine and Eastern Europe. The persecution does not prevent the development of number of non-violent believers fugitives. They need to be distinguished from Anabaptists led by Thomas Mntzer which announced the close of a millennium which would be established by a revolt of the poor.
Michael Sattler joins the circle of Grebel and offers a confession of faith, the first of the Reformation, called the agreement Scleitheim "will only baptized believers who walk in the resurrection." They read the "Sermon on the Mount" a total way. They are the first community radically nonviolent. Members do not lend oath, never use force or violence and never make war.
It's a radically evangelical community that reminds the brothers of St. Francis. The particularity of the Church is for them to be on this Earth, the sign of a new reality, the sign of the Kingdom. A former Dutch Catholic priest originally from Friesland, Menno Simons (1496-1561), will take over from David Joris and assemble, assuage, organizing, structuring these communities we will call "Mennonites." The Mennonites from the Anabaptist movement nonviolent prior to Protestantism, will be universally persecuted. The Joristes (or Davids) meanwhile will be completely wiped off the world map.
Puritans, Baptists and Quakers
In England, the Anglican Church but became the " Puritans "wanted a Church still more pure, like that of Calvin. Another movement believe that local churches should be churches of "profession" (see Protestantism and profession of faith ) are the " Congregationalists. " These English will not adhere to non-radical violence, they are the " Baptists ". Driven then returned to England, they will grow. Persecuted again, they will leave America.
In England, George Fox retired to the countryside and developing a spirituality very mystical relationship with God, very slight emphasis on institutions, extremely loud biblical roots, proclaiming the Gospel : they are the " Quakers , "led directly to communities by the action of the Holy Spirit. The group is characterized by tolerance, marked by nonviolence and conscientious objection, therefore, helping the wounded and reconstruction after wars.
Pietism, liberalism and Moravians
In Germany , the seventeenth century , reform became more orthodox. In the Lutheran church, two schools appear: "liberalism" (claim of freedom of intelligence in relation to orthodoxy) and "pietism," the source of the evangelical movement. Lutheran Pastor Spener (1635-1705) returns to the experience of salvation by faith, an experience closer to God and a community relationship. It's back to the prayer , the spiritual life. This spiritual awakening combines teaching and missionary work.
A new impetus is given to the eighteenth by the arrival of descendants of the followers of John Huss fleeing the persecution of their country, Moravia. The piety of the "Moravian Brethren" has a joyful character, romantic and sentimental, "religion of the heart" is centered on the atoning sacrifice of Christ with a cult for her blood and his injuries, which some considered morbid. After a few years hazardous, the Moravians establish their theology , which will be acceptable to all Orthodox and Protestant denominations. Swarm of new communities in Europe and America, and missionary activity was important.
It's still in Germany was born in 1708 the group Brothers Schwarzenau inspired of Anabaptism and Pietism, and that will grow especially in North America , as the Brethren , following the emigration of persecuted brethren in Europe.
The Methodist
In England, this is the beginning of the industrial era. The Anglican Church is established rich while poverty increases. The Church is absent from English cities. John Wesley (1703-1791) son of an Anglican minister and a devout mother, nourished by reading "The Imitation of Christ," became an Anglican priest , share America, he meets brothers Moravian returned to England, saw a powerful spiritual experience while listening to the "Commentary on the Epistle to the Romans," Luther and went to preach in the streets of the industrial cities dechristianized. The many new converts are not accepted by the Church of England, so it's Wesley who will educate and train them to read and study the Bible but also the Church Fathers, the writings of Luther and St. Francis de Sales. This movement will grow and thrive in England as in America. These are the "Methodists churches." With Wesley's emphasis on sanctification, that is to say about the transformation of the person by the work of the Holy Spirit , the image of Christ. Wesley is the source of a great revival movement that will affect America and Europe.
Origins and development of Pentecostalism
In America, Baptists and Methodists have preached black slaves dragged in the churches by their masters. Slavery abolished, blacks continue to adhere to the faith, but do not want to be with their former masters in the same churches and will always create new movements in the Baptist and Methodist. The expression of faith, these former slaves, tinged with the spirituality of Alarm and African traditions, is very different from that of white dance and songs ( spirituals that will give birth to the Blues ). This is the origin of the current "Pentecostal." Shortly after, comes the great earthquake of San Francisco that disturbs many people's minds. This awakening will spread like wildfire in America. The followers of this current are rejected traditional churches and create the Pentecostal churches. From 1920-1930, the world is affected.
Spirituality comes from Wesley is Baptist ecclesiology (confession of faith, baptism by immersion, Congregationalism) but there is a new focus: the baptism in the Holy Spirit that is designed not as conversion but is given to believer to witness. These churches will grow enormously, often negative reaction against the established churches.
In France, the Pentecostal churches have grown and have often been outside the Protestant culture, paradoxically, much closer to the Catholic culture: for example, the pastor over the authority of a pastor than a pastor a Presbyterian or Congregational church.
Also in France, this Pentecostal revival thrives in Pentecostal churches but merely affects other churches such as Baptist churches, some of which become "charismatic" but still Baptist. The churches of a strict Pentecostal will develop without contact with other churches, will struggle to say "Protestant", but will say "Christian" or "evangelical."
Around 1960 , this current will be charismatic, first in the United States then in Europe and around the world, an influence on other non-Pentecostal churches, Protestant churches, but also the Catholic Church and the Church Orthodox , with the birth of the " Charismatic Renewal ". Unlike what happened before, this revival will develop within the home churches, where he will be greeted in various ways.
The " fundamentalism "
In the year 1920 , the American world, Protestant churches and ecumenical dialogue For the Catholic Church, the notion of dialogue is quite broad since Vatican II, John Paul II in Ut unum sint reaffirmed its personalistic dimension: it is not just an exchange of ideas, but also to gift exchange, based on the belief that the Church of Jesus Christ is present with degrees in any church or ecclesial community, it's become attentive to Christ himself when he saw other believers s engage fully in its wake. Dialogue between the Roman Catholic Church and evangelical churches began long ago: David du Plessis, a member of the Assemblies of God, was present as an observer at the Council, the first phase of dialogue with Pentecostals was completed in 1976 ; He is now in its 6th phase. With the evangelical world more "classic", the dialogue has started a little later with the World Evangelical Alliance (resulting in the publication of a report in 2003): with the Baptists, (with whom dialogue was a interrupted time) with the Mennonites, particularly persecuted (by the Lutherans, Protestants and Catholics) in the sixteenth century. In France, the dialogue between the Catholic Church and the Federation of Baptist Churches (FAKE) resulted in the publication of the International Witnessing to Christ and the baptism in the church (baptism, Communion / Eucharist, church); the theme of work is now the role and place of the Virgin Mary. There is also a conversation group born from a chance meeting between Bishop and Daniel Daucourt Rivault to the Ark of Jean Vanier. Evangelical side, starting personalities are not members of the FPS are designated by co-optation: the Catholic side, there is a group chaired by a bishop. Work has initially focused on ethical issues, then the search for a church just say "historical" (the term is common, but not really appropriate, given the age of some evangelical churches) compared to the churches evangelicals. In 2003 , members of evangelical demanded that the committee does not reveal their identity, now they are officially allowed to talk, even if they are responsible themselves. The French Evangelical Alliance has taken over that dialogue. This is not the whole dialogue: pastoral meetings, exhibitions ... Two biblical marriages were celebrated between Roman Catholics and members of Assemblies of God. Noteworthy is the proximity between Catholic Church and some evangelical churches on doctrinal statements as well as high ethical issues around the defense of life. On the other hand, the Catholic commitment in favor of the new evangelization and awareness of the need to reaffirm strong Christian convictions join the Evangelical position. However, there is the problem of mutual image, especially in countries that were heavily Catholic. Moreover, the Catholic Church has a very structured dialogue, while the evangelical world is largely made up of Congregational Church, where local communities are independent. Now almost one third of these churches are not in federations. This leads to different conceptions of ecumenical dialogue: the Catholic Church seeks unity of Christian churches by the unit, which is not true of evangelicals. Finally, a number of evangelical practices (3 rd wave, around healing) poses questions for Catholics interested in the question. Evangelicals have always participated in the FPS, and it is the Evangelical Free Church, following the revival movements of the nineteenth century , which took the initiative to create the FPS in 1905. By successive integration, the FPF was found quickly with the Baptists, the Church apostolic mission Gypsy (Pentecostal), until the last entries, Adventist and Pentecostal. It was more talk in recent years of such integration, probably because of rapid population growth of these churches, highlighted by the media, especially in its excesses, and perhaps also because of the growth of immigrant churches, raises new issues including social and inter-cultural. The look that the company focuses on the religious has changed, especially since the fall of the Berlin Wall, with the theme of the clash of civilizations. The questions that arise from the Muslim world have also raised against the Protestants, while in the United States is witnessing a rise of neo-fundamentalist policy. The growth of Pentecostalism, it is not new (early twentieth century ). Sociology too has changed: the evangelical movement of the nineteenth century was worn by aristocrats, while Pentecostalism is far more popular home and it does not generally included theologians trained as in traditional churches, the preaching Rather, the mode of presentation. The dialogue is complicated by the diverse cultures of churches, expressions of faith. At the same time, evangelical and Pentecostal world is changing rapidly, these churches now attach much importance to theological education, and adopted a number of theological and intellectual tools of traditional churches: there is therefore now those "bridges" that might make the "translation" can also think of the charismatic groups informal 1970's , which are organized into churches, with government departments. It's actually a very rapid evolution. So there is a movement in the FPS integration spiral, which is probably its special purpose: gathering place for a variety of churches at birth, which led in 1938 to the constitution of the Reformed Church of France; Baptists then return in the FPS and dialogue deepens. The FPS is a place crucible, where dialogue is more narrow towards more communion. The recent entry of new evangelical churches in the FPS is very much in this line. The movement of people also that 30% of ministers entering the Reformed Church of France, on average, did not come. Various factors contribute to this dialogue: attention to testimony, socio-political context (hunting cults has led some evangelical churches to come knocking at the door of the FPS, and finally allowed to enter a dialogue and in a certain communion, even if it does not lead to integration); Protestantism of the FPS is characterized by the hosting as a wealth of diverse expressions of faith. Some evangelical churches adhere to this design and find their place in the FPS. Others do not, and will find themselves better in VET (Evangelical Federation of France) which requires a doctrinal unity around a confession of faith drawn up. The dialogue that exists in France are also internationally: a platform Global Christian Forum is trying to put together the member churches of CEC, the Catholic Church and the Evangelical and Pentecostal churches, representing of World Christianity; in Nairobi in November 2007 was held the first meeting between representatives of all the church families. There are also in the organization: Episcopal (under the authority of one, the bishop), Presbyterian (authority of the council of elders) or Congregationalist (authority of all members of the assembly). There are a variety of churches, but this diversity has nothing to do with the diversity that may exist between the Catholic Church and the Orthodox Church. These churches have different traditions, but feel in communion with each other: their pastors are trained in the same institutions, their children attend the same youth camps, in the field, they work together. There is movement of people, theologians and ideas between these churches. The National Council of Evangelicals of France brings together the past few years about 80% of evangelicals. The evangelical movement is now growing, especially in Africa , in South America and Asia. In Belgium , there is a majority within the Protestant and comes in two main "families", one relating to the lineage born of the evangelical movement and the " awakenings "of the nineteenth century , that is to say current orthodox , the other, younger (Symposium Chicago , 1873 ), related to those that focus on the demonstration and practice the gifts of the Spirit, is called "movement of Pentecostal or charismatic. French-speaking Belgium, they put together more than 512 communities, independent, or organized in associations. In recent years, with the birth of the federation of evangelical speaking Belgium (FEFB), a hundred churches have organized to take a more active part in public life of the country. This synod federal represented by the following groups: Assemblies of God (ADD) (23 votes), Antioch (12 votes), Association of Evangelical Protestant churches (21 votes) Evangelical Protestant Assembly (APEB) (9 votes), Apostolic ( 4 votes), Churches of God (ESD) (15 votes), Independent Churches (29 votes) Church Revival (7 votes), Belgian Evangelical Mission (SEM) (8 votes), Mennonites (1 vote). The Brazil is the second largest Pentecostal world with 40 million members representing 20% of the population . Evangelical movements are growing rapidly in poor neighborhoods of large cities. Brazilian Parliament in 2010, the evangelical group is composed of 63 deputies (out of 513) and 3 senators (out of 81) . Among the main Brazilian evangelical churches are the Evangelical Congregational Church of Brazil , the International Church of the Grace of God , or the Universal Church of the Kingdom of God. In France , there are fifty evangelical denominations, and about 2,200 local churches (late 2010) with over 300 independent churches. It has a current population of about 450,000 people. The thirteen largest evangelical church groups in 2006: In France , 25% of evangelical churches are members of the FPS ( Protestant Federation of France ), and almost all are members of the FEF ( Evangelical Federation of France ). 56% are members of any representative authority (CEBI). Swiss Romande, evangelical churches are located in most cities and many medium-sized village. Among the key name present, we can mention the Federation of Evangelical Churches Romande , the revivalist churches , churches apostolic, the salvation army , the darbystes and Action Bible. Evangelical-Catholic Dialogue
Evangelical-Reformed Dialogue (from the French situation)
Summary
Charts
name number of churches ADD ( Assemblies of God ) 550 FAKE ( Federation of Evangelical Churches Baptists ) 128 FSD ( Communities and Assemblies Evangelical France ) 109 Darbyste 105 CEBI ( Communion Evangelical Baptist Independent ) 85 FEPEF (Federation of Full Gospel Churches of France) 61 Erei ( Independent Evangelical Reformed Churches ) 60 UEEL ( Union of Free Evangelical Churches ) 54 FM ( France-Mission ) 51 METZ ( Gypsy Evangelical Mission of France ) 49 AEEBLF ( Association of Evangelical Baptist Churches in French ) 54 FRC ( Community of Churches African Expression of France ) 38 UDEM ( Union of Churches missionaries ) 14 See also
References
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Historical & Sociological Approaches
Background Christianity Protestantism Pietism 
Evangelical Theology Biblical inerrancy Trinidad New Birth Plan Hi Elan missionary Ichthys Evangelical churches Baptism Adventism Mennonite Methodism Pentecostalism Dimensions of evangelical Christianity Evolution and expansion ecclesiological dimension sociological dimension Historical Dimension Fundamentalism Interreligious Dialogue
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