Critics frequently take for granted that evangelicalism is a fundamentally American movement. Scholars of evangelicalism rebut this claim with reference to the importance of British evangelicalism, continental Pietism, and now global evangelicalism. A deeper exploration of the term, I argue in this paper, reveals that “evangelicalism” that has been more continuously grounded in Britain than America and that as “evangelical” terminology became clouded in the United States, it was repeatedly renewed with British influence. While “evangelical” as a religious category has enjoyed important periods of salience in the United States, especially during the “evangelical united front” of the nineteenth century and the neo-evangelical movement of the 1940s to the present, its boundaries in the United States have been repeatedly challenged and remade. While “evangelical” as a gospel-centered adjective rooted in the εὐαγγέλιον has persisted since the Protestant Reformation, and the religious tradition of “evangelicalism” dating to the Great Awakening is a continuous one, the reification of “evangelical” into a party label has been more complicated. In early nineteenth-century America, members of heterodox groups like Universalists and Unitarians claimed “evangelical” as a label and used it in their own missionary and benevolent societies. Again, in the early twentieth century US, the boundaries of “evangelicalism” were blurred as liberals continued to employ the term while abandoning classical orthodoxy. Conservatives reacted by shifting to the term “fundamentalist,” until the rise of neo-evangelicalism in the 1940s. In part because evangelicalism was historically less dominant in Britain than the US, the term has enjoyed greater clarity in Britain, especially in England, including as the name for a major faction within the Church of England, in addition to as a collective term that also includes their allies in other denominations. Because within the Church of England the evangelicals have always been in tension with rival groups (High Churchmen and Anglo-Catholics; Latitudinarians and Broad Churchmen) within a single denominational structure with tremendous cultural and social influence, the term has retained greater salience. While older evangelical denominations (Methodists, Congregationalists, Presbyterians, and Baptists) failed to retain their commitment to biblical authority and revivalist piety into modern times, the evangelical wing in the Church of England, now alongside newer free church groups like FIEC and charismatic/Pentecostal denominations, remains the major force of conservative Protestantism in England. While, like in the United States, “liberal evangelicals” became an important movement in the early twentieth century, they abandoned the term in short order to the conservative evangelicals (later to be joined by charismatics and open evangelicals). In this paper, I argue for the importance of British evangelicalism and particularly the evangelical party within the Church of England as a major rejuvenating force in American evangelicalism and in defining the bounds of “evangelical” identity in the nineteenth century (especially through the Evangelical Alliance) and the twentieth century (through figures including John Stott, Martin Lloyd-Jones, and J. I. Packer), as well as producing the major definition of evangelicalism by David Bebbington in Evangelicalism in Modern Britain, now exported to America and the world.