The Oxford Handbook of Early Evangelicalism

The Oxford Handbook of Early Evangelicalism explores the question “what is an evangelical?” Edited by Jonathan Yeager, the volume approaches evangelicalism historically and critically, presenting its origins during the mid- to late-17^th century, its significance upon society during this period, its growth throughout the late-17^th and 18^th centuries, and its local and global impact through the 19^th century. The essays masterfully demonstrate that evangelicalism is not a simplistic and unintelligent movement, nor is it only associated with “White Protestant Christians.” In doing so, the collection transcends the artificial constructions opponents have construed.

Evangelicalism (from the word evangelical, meaning “good news”) is a movement consisting of “Protestant Christians who emphasize the authority of the Bible and the need for a personal relationship with God that is aided by the work of the Holy Spirit. They believe in Jesus Christ as the Son of God, whose atoning death made it possible to receive eternal salvation, and they want to share this good news with the rest of world” (1). Stephen R. Berry explains that with the growth and expansion of the first British Empire, early evangelicalism began to spread both at home in Great Britain and abroad in its colonies as it emphasized personal conversions with the end result of captivating others with the truths of the Bible (10).

It is within the context of political, religious, and commercial uncertainty, and in an era of slavery and limited communications, that early evangelicalism begins to emerge. Berry adds how the forging of the United Kingdom of Great Britain provided the initial impetus for the movement and fueled its notoriety as it gained adherents on both sides of the North Atlantic. The continuous conflict between Protestant Britain and Catholic France throughout the 18^th century forced French Protestants like the Huguenots to leave their homeland and resettle in neighboring Protestant areas (12). By late 18^th century, hundreds of Irish, Scottish, and Germans found it necessary to emigrate to England in order to escape anti-Protestant sentiments harbored by Catholic authorities. Moravians, Presbyterians, Baptists, and Methodists, among other Protestant groups, sailed to and settled in the North American colonies in order to enjoy religious freedom (11-12).

During this time, slavery was central to the British Empire as Africans were brought over to the colonies to work in the areas of agricultural commodities of sugar, tobacco, and rice (15). Early colonizers debated whether slavery could sustain a viable labor force to work and maintain the lands. Berry, Lionel Laborie, and Paul Harvey agree how George Whitefield (1714 – 1770), a British Anglican clergyman who participated in the Evangelical Revival in Great Britain and the Great Awakening in America, initially spoke against institutionalizing slavery. By 1747-1748, however, “he openly campaigned for the Trustees (of Georgia) to legalize slavery as a possible means of saving his precious Bethesda orphanage and the colony as a whole” (16,339, 485). Over time, the evangelical movement made its way into the enslaved communities themselves, leading to the conversions of notable figures such as James Albert Ukawsaw Gronniosaw, John Marrant, and Olaudah Equiano; men of African descent who, according to Vincent Carretta, became Black evangelical authors whose writings spoke to White as well as Black audiences concerning the validity of the evangelical message (603).  

Commercial trading between the United Kingdom and the American colonies enabled much of the spread of evangelicalism. British revivalists like John Wesley and George Whitefield made skillful use of the maritime services in the North Atlantic that the British commanded. Timothy Whelan shows how the printing press enabled the transmission of information as letters, theological treatises, and books could now move between Britain and America. Evangelicals also corresponded with one another concerning revivals in Europe, Britain, and the colonies (445).

Early evangelicalism was more than a Protestant religious movement that took advantage of historical contingencies; it also stands out as intellectual and innovative. John Coffey is insightful discussing how the movement was responsible for the founding of institutions of higher education, including the University of Halle, the College of New Jersey (now Princeton University), Dartmouth College, Rhode Island College (now Brown University), and Queen’s College (now Rutgers University). The movement produced men such as August Hermann Francke, Isaac Watts, William Wilberforce (who would later push for the abolition of the transatlantic slave trade), and Jonathan Edwards, widely regarded as one of the preeminent theologians of the era (37-41).

A section of the book discusses how early evangelicalism saw the development of various denominations. While they shared a common core of beliefs, differing theological viewpoints began to emerge. Robert Strivens, for example, discusses why the English Congregationalists incorporated German pietism, emphasizing personal faith and piety, but held on to historic theological orthodoxy (69). Robert E. Brown asserts that the American Congregationalists, for their part, dissented from some evangelical views on individualism and egalitarianism (82-84, 89). Moravians, Presbyterians, Methodists, and Baptists, among others, held divergent views while remaining constant in their mission to spread the “good news.”

Contrary to popular opinion, the spread of evangelicalism outside of the trans-Atlantic boundaries was not simply the result of spreading the “good news” to far-off lands; it also attempted to convey the message that the “Other” was an equal. Benjamin L. Hartley shares how a mission to the Caribbean island of St. Thomas, for example, Moravians “preached a message of radical spiritual equality with Blacks which even resulted in an interracial marriage” (503). In America, as Hilary E. Wyss and Anthony Trujillo show, Samson  Occom and his son-in-law Joseph Johnson effectively executed their missional work among and within the Indigenous communities of New England (558).

Finally, Cynthia Aalders explores the religious lives of early evangelical women and their contributions to the expansion of the evangelical movement. Exhorting, writing, and ministering to the sick, for example, provide but a glimpse of their vast assistance to the movement in early days.

The Handbook of Early Evangelicalism is well worth reading for those interested in a fair evaluation of the movement; its development, distinctiveness, and purpose. Historical in nature, the essays provide an invaluable amount of information enticing readers into further research and a comprehensive understanding of early evangelicalism.

Anthony Rivera is an independent scholar.

Anthony Rivera

Date Of Review:

January 26, 2024