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• W249098771 abstract "When the late Philip E. Hughes first visited the United States in the 1950s, his American guide was instructed to take the English Anglican to an Episcopal parish. As Hughes later told the story, he was startled when the chosen parish turned out to be decidedly liberal. Hughes was a conservative New Testament scholar who would teach for years at Westminster Theological Seminary in Philadelphia. these Americans, Hughes recalled years later, evangelical had apparently come to mean simply low-church liberal.1 If he had wanted to attend an Episcopal parish along English lines, say comparable to All Soul's, Langham Place, Hughes would have been out of luck. There were simply no American equivalents of Englishmen John Stott or J.I. Packer in the 1950s. When evangelicalism of a sort reemerged in the Episcopal Church during the 1970s, there was no living memory of an indigenous American variety and it had to be reintroduced from England and Australia.2 And yet, for much of the nineteenth century, evangelicals had been a force to reckon with in the Protestant Episcopal Church. They traced their lineage back to the Great Awakening of the eighteenth century and its English equivalent. Unlike the high church party, evangelicals de-emphasized outward forms and championed an experimental religion of the heart. Historian David Bebbington has accurately described the defining attributes of English evangelicalism as conversionism, activism, biblicism and crucicentrism.3 Evangelicals stressed the need for a conversion experience; they were energetic evangelists and frenetically busy pastors ('activism'); their biblicism was reflected in their commitment to the divine inspiration, sufficiency, and supremacy of holy writ (biblicism); and Christ's substitutionary atonement was the centerpiece of their preaching (crucicentrism). In America, evangelicals within the Protestant Episcopal Church identified themselves by these theological emphases and were also known (like their English cousins) by the simpler ceremonial they employed in worship, and the company they kept (especially the societies they founded and supported).4 Many Episcopalians saw themselves and their church as standing generally within the Reformed stream of Protestantism but few were strict, thoroughgoing Calvinists. Leaders like William Wilmer and Charles P. Mcllvaine demurred from the more speculative sort of Reformed scholasticism. While some evangelicals could be characterized as moderate Calvinists, most supported the largely Arminian revivals of the antebellum era. Moreover, orthodox Calvinism was evolving in new and different directions in antebellum America and Episcopalians were not immune from these larger shifts. At Congregational seminaries like Andover and Yale, intellectual descendants of Jonathan Edwards were constructing a revised Calvinism that viewed humans as free moral agents. That these important developments within the larger antebellum Protestant community influenced evangelicals within the Episcopal Church is clear, though how much they affected rank and file clergy is open to debate.6 By mid-century, their party's platform featured another plank: opposition to the teachings of the Oxford Movement and the ritualistic worship of its later devotees. While evangelicals had opposed the formalism of the old eighteenth-century high churchmen, they had rarely doubted their Protestantism. By radically reinterpreting the Reformation formularies of the English church, Oxford leaders like John Henry Newman, E.B. Pusey, and John Keble called into question the conventional understanding of Anglican identity. For example, Bishop Charles P. McIlvaine, arguably the leader of the American party in its heyday between the 1830s and 1850s, penned a massive critique of Tractarianism.7 Significantly, Mcllvaine's critique targeted a core Reformation issue, the doctrine of justification. Mcllvaine took pains to defend much of the classical Reformed understanding with its forensic categories and to attack Newman and the Tractarians as slipping back into a medieval Catholic position. …" @default.
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• W249098771 date "2005-06-01" @default.
• W249098771 modified "2023-09-23" @default.
• W249098771 title "The Strange Death of Evangelical Episcopalianism" @default.
• W249098771 hasPublicationYear "2005" @default.
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