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George Mish Marsden (born February 25, 1939) is an American historian who has written extensively on the interaction between Christianity and American culture, particularly on Christianity in American higher education and on American evangelicalism.
"The Three Worlds of Evangelicalism" is an essay by Aaron Renn published in the February 2022 issue of First Things magazine. The essay refined a chronological framework—which Renn had originally developed in 2017 and described as "positive world," "neutral world," and "negative world"—for understanding the relationship of Protestant evangelicalism with an increasingly secular American ...
American Presbyterianism had gone into schism twice in the past, and these divisions were important precursors to the fundamentalist–modernist controversy. The first was the Old Side–New Side controversy , which occurred during the First Great Awakening and resulted in the Presbyterian Church in 1741 being divided into an Old Side and New Side.
Many scholars have adopted historian David Bebbington's definition of evangelicalism. According to Bebbington, evangelicalism has four major characteristics. These are conversionism (an emphasis on the new birth), biblicism (an emphasis on the Bible as the supreme religious authority), activism (an emphasis on individual engagement in spreading the gospel), and crucicentrism (an emphasis on ...
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George Marsden, Reforming Fundamentalism: Fuller Seminary and the New Evangelicalism (Grand Rapids: William B. Eerdmans, 1987). James DeForest Murch, Cooperation without Compromise: A History of the National Association of Evangelicals (Grand Rapids: William B. Eerdmans, 1956).
Marsden, George M. Fundamentalism and American Culture: The Shaping of Twentieth-Century Evangelicalism, 1870-1925 (1980). very important history online edition [permanent dead link ] Mathews, Donald. Religion in the Old South (1979) Melton, J. Gordon, ed. Melton's Encyclopedia of American Religions (2nd ed. 2009) 1386pp
George M. Marsden critiques Henry's book The Uneasy Conscience of Modern Fundamentalism (1947), saying it was a good critique of fundamentalism and helped to create a new focus for evangelicalism that emphasized broader cultural engagement. However, Marsden also argues that Henry's critique was limited by his own theological and cultural biases.