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Zeitschriftenartikel zum Thema „Evangelicalism – history“

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Autor: Grafiati

Veröffentlicht am 25. Juli 2024

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1

Muller, Retief. „Evangelicalism and Racial Exclusivism in Afrikaner History: An Ambiguous Relationship“. Journal of Reformed Theology 7, Nr. 2 (2013): 204–32. http://dx.doi.org/10.1163/15697312-12341296.

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Abstract What was the relationship in South Africa between evangelicalism and policies of segregation and apartheid in Afrikaner reformed Christianity? This article critically engages this question in reference to the claim by David Bosch that the first internal voices of protest against apartheid came from the side of evangelicals who had been involved in crosscultural mission. This considers the background of the theory, some historical representatives of evangelicalism in South Africa, and the hybridization of evangelicalism in the lives of certain dissident Afrikaner theologians. The conclusion assesses possible ways in which the Bosch thesis may, or may not, pertain to evangelicalism more generally.

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2

Sweeney, Douglas A. „The Essential Evangelicalism Dialectic: The Historiography of the Early Neo-Evangelical Movement and the Observer-Participant Dilemma“. Church History 60, Nr. 1 (März 1991): 70–84. http://dx.doi.org/10.2307/3168523.

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In the fifty years since the emergence of the neo-evangelical movement, the connotations of the word “evangelical” have changed significantly. Richard Quebedeaux charts an evolution of the movement beginning with the “neo-evangelicalism” of its founders, continuing through the “new evangelicalism” of their children, and on to the more radical evangelicalism typified by contemporary “Young Evangelicals.” Although these transitions cannot always be delineated as clearly as Quebedeaux implies, the evangelicalism of the past fifty years has certainly proved more dynamic than static and has managed to wiggle its way out of the grasp of its neo-evangelical founders.

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3

Silliman, Daniel. „An Evangelical is Anyone who Likes Billy Graham: Defining Evangelicalism with Carl Henry and Networks of Trust“. Church History 90, Nr. 3 (September 2021): 621–43. http://dx.doi.org/10.1017/s000964072100216x.

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AbstractThe founding editors of Christianity Today spent more than a year planning the launch of their magazine. Carl F. H. Henry, L. Nelson Bell, and J. Marcellus Kik believed Christianity Today could “plant the flag” for evangelicalism. To do that, though, the editors had to decide what evangelicalism was. They had to decide where the lines were, who was in and who was out, which issues mattered and which did not. One key criterion, they decided, was whether or not someone liked evangelist Billy Graham. Historian George Marsden later offered this as a tongue-in-cheek definition of evangelicalism. More seriously, religious historians have used David Bebbington's quadrilateral definition, which says the basis of evangelicalism is conversionism, biblicism, activism, and crucicentrism. This article argues that Bebbington's definition is ahistorical, vague, and deeply unhelpful. Marsden's joking definition, on the other hand, is quite useful, as it directs historians to attend to actual relationships, historical affinities, and real-world conversations. Based on new archival research, this article tells the story of the launch of evangelicalism's “flagship” magazine, shows how evangelicalism's lines were drawn in 1956, and makes the case that evangelicalism is best understood as a discourse community which is structured by its communication networks.

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Mikeshin, Igor. „"A Prophet Has No Honor in the Prophet’s Own Country"“. Temenos - Nordic Journal of Comparative Religion 56, Nr. 2 (18.12.2020): 251–68. http://dx.doi.org/10.33356/temenos.75254.

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The article discusses how the history of forced marginality and isolation of the Russian-speaking Evangelical Christians shaped their theology and social ministry. Russian Evangelicalism is a glocal phenomenon. It fully adheres to the universal Evangelical tenets and, at the same time, it is shaped as a socioculturally and linguistically Russian phenomenon. Its russianness is manifested in the construction of the Russian Evangelical narrative, formulated as a response to the cultural and political discourse of the modern Russia and to the Orthodox theology and application, as it is seen by evangelicals. This narrative is constructed with the language of the Synodal Bible in its present-day interpretation. Russian evangelicals are constantly accused of being Western-influenced, proselytizing in the canonical land of the Russian Orthodox Church, and mistreating and misleading people. The article also argues agains these accusations, emphasizing the history, hermeneutics, and social ministries of Russian Evangelicalism.

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5

Stewart, Kenneth J. „Did evangelicalism predate the eighteenth century?“ Evangelical Quarterly 77, Nr. 2 (21.04.2005): 135–53. http://dx.doi.org/10.1163/27725472-07702004.

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Dr. David Bebbington’s remarkable volume, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, was recognized from its 1989 publication as a work of massive research and winsome presentation. On both sides of the Atlantic, it has justly established its author as a primary interpreter of the Evangelical past. But the volume, in the process of chronicling Evangelical developments across 250 years, has circulated ideas which give pause. Chief among these is the viewpoint, repeatedly urged, that Evangelicalism only began to exist after the pivotal events of the 1730s which we recognize to have marked the onset of an extended period of awakening. While the book certainly allowed that there were movements and individuals inside and outside Britain which served as precursors to Evangelicalism’s emergence, it denies that Evangelicalism itself has a pedigree older than the early eighteenth century. The author of the article has observed the rapid dissemination of this thesis since 1989 and some of the uses to which it is being put. He cautions that we should not concede – as something incontestable – that Evangelicalism had no existence before 1730. If we concede this without more compelling reasons than are put forward in Evangelicalism in Modern Britain we will have prematurely consented to the view that Evangelicalism is merely the child of one era or epoch.

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6

Potter, Ronald Clifton. „The new Black Evangelicals“. Review & Expositor 117, Nr. 1 (Februar 2020): 52–57. http://dx.doi.org/10.1177/0034637320902759.

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A republication of an article originally included in the 1979 volume, Black Theology: A Documentary History, edited by Gayraud Wilmore and James Cone, this article is an examination of the emergence of a radical Black Evangelicalism within the National Association of Black Evangelicals in the late 1960s and early 1970s. It demonstrates the ways in which Black contributions are often forgotten and marginalized.

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7

Macleod, Alasdair J. „The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History“. Scottish Church History 49, Nr. 2 (Oktober 2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.

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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the Highlands’. In his book, The Days of the Fathers in Ross-shire (1861), Kennedy offered a commendatory if sentimental account of the history of a conceptualised Highland Church, which, by implication, challenged readers of his own day to uphold the same priorities. This article demonstrates that by his writing of history, Kennedy helped to guide the trajectory of evangelicalism in the Highlands in a conservative direction that emphasised personal piety, self-examination of religious experience, and theological orthodoxy, in consistency with the Highland ‘fathers’. Kennedy's work was influential in instilling a new confidence and cohesion in the Highland Church around its distinctive principles, in opposition to the course of Lowland evangelicalism. Finally, Kennedy's influence became evident in the divergence between Highland and Lowland evangelicalism, which led eventually to divisions in 1893 and 1900, when his heirs took up separate institutional forms, as the Free Presbyterian Church and continuing Free Church, to maintain these principles.

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8

Kelley, Mary. „“Pen and Ink Communion”: Evangelical Reading and Writing in Antebellum America“. New England Quarterly 84, Nr. 4 (Dezember 2011): 555–87. http://dx.doi.org/10.1162/tneq_a_00130.

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In their shared, mutually supportive reading and writing practices, antebellum evangelicals like the Smith family prepared themselves for national conversion and global millennium. Institutionalizing the spiritual and intellectual rewards of their “pen and ink communion” in churches, schools, moral reform societies, and family relationships, they helped advance a powerful evangelicalism that continues to shape our world today.

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9

Rivers, Isabel. „Writing the history of early evangelicalism“. History of European Ideas 35, Nr. 1 (März 2009): 105–11. http://dx.doi.org/10.1016/j.histeuroideas.2008.09.004.

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10

STANLEY, BRIAN. „‘Lausanne 1974’: The Challenge from the Majority World to Northern-Hemisphere Evangelicalism“. Journal of Ecclesiastical History 64, Nr. 3 (06.06.2013): 533–51. http://dx.doi.org/10.1017/s002204691200067x.

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The International Congress on World Evangelization held in Lausanne, Switzerland, in July 1974 was a seminal event in the history of Evangelicalism. This article considers the significance of the congress as an arena for the emergence of challenges from Latin America and Africa to the social and political conservatism that characterised much of the Evangelical movement in the northern hemisphere. These challenges demanded that Christian mission should be defined as a broader process than evangelism alone, and made their mark on the ‘Lausanne Covenant’, a document adopted by the congress which has had normative status among Evangelicals ever since.

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Hummel, Daniel G. „A “Practical Outlet” to Premillennial Faith: G. Douglas Young and the Evolution of Christian Zionist Activism in Israel“. Religion and American Culture: A Journal of Interpretation 25, Nr. 1 (2015): 37–81. http://dx.doi.org/10.1525/rac.2015.25.1.37.

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AbstractG. Douglas Young, the founder of the American Institute of Holy Land Studies (now Jerusalem University College), is a largely forgotten figure in the history of Christian Zionism. Born into a fundamentalist household, Young developed an intense identification with Jews and support for the state of Israel from an early age. By 1957, when he founded his Institute, Young developed a worldview that merged numerous strands of evangelical thinking—dispensationalism, neo-evangelicalism, and his own ideas about Jewish-Christian relations—into a distinctive understanding of Israel. Young's influence in American evangelicalism reached a climax in the years 1967–1971. This period, and Young's activism therein, represents a distinct phase in the evolution of Jewish-evangelical relations and evangelical Christian Zionism. Young's engagement with the Israeli state prefigured the Christian Zionists of the 1980s.This article examines Young's distinctive theology and politics and situates them in intellectual and international contexts. It argues that Young sought to place Christian Zionism at the center of American evangelicalism after 1967 and that his effort was only partially successful. While Young spoke to thousands of evangelicals, trained hundreds of students, and sat on boards and committees to broaden the appeal of Christian Zionism, he also met stiff resistance by some members of the American evangelical establishment. The Jerusalem Conference on Biblical Prophecy, which saw Young collide with Carl F. H. Henry, a leading American evangelical, illustrates the limits of Young's efforts. Ultimately, a look at Young reframes the rise of Christian Zionism among American evangelicals and situates activism in Israel as central to the development of Jewish-evangelical relations in the twentieth century.

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Rønne, Finn Aa. „Nyevangelismen set med danske øjne“. Dansk Teologisk Tidsskrift 81, Nr. 4 (12.08.2019): 300–319. http://dx.doi.org/10.7146/dtt.v81i4.115361.

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Whereas the so-called “New-Evangelicalism” (“Nyevangelismen”) is a well-known phenomenon in Swedish revival history and has drawn much attention in Swedish church history scholarship, it has gone relatively unnoticed in a Danish context. This article focuses on the question: What is New-Evangelicalism from a Danish point of view? The question is addressed primarily within the discipline of His-torical Theology and in relation to soteriology. “New-Evangelicalism” is defined as the revival movement closely associated with the Swedish author, C.O. Rosenius (1816-1868). The article argues that New-Evan-gelicalism is characterized by a tension between pietism and moravian-ism, not least with regard to soteriological issues. This has resulted in different versions of the movement depending on whether the previous religious environment was dominated by either pietism or moravian-ism. It is also shown that the relation between pietism and moravianism in the local versions of New-Evangelicalism is expressed through their position on the doctrine of universal justification.

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13

Steinmetz-Jenkins, Daniel. „American Apocalypse: A History of Modern Evangelicalism“. Politics, Religion & Ideology 16, Nr. 1 (02.01.2015): 115–17. http://dx.doi.org/10.1080/21567689.2015.1013662.

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14

PIGGIN, STUART. „Towards a Bicentennial History of Australian Evangelicalism“. Journal of Religious History 15, Nr. 1 (Juni 1988): 20–36. http://dx.doi.org/10.1111/j.1467-9809.1988.tb00515.x.

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15

Rawlyk, George A., Donald W. Dayton und Robert K. Johnston. „The Variety of American Evangelicalism.“ Journal of Southern History 58, Nr. 4 (November 1992): 763. http://dx.doi.org/10.2307/2210852.

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16

Harp, Gillis J. „“We cannot spare you”: Phillips Brooks's Break with the Evangelical Party, 1859–1873“. Church History 68, Nr. 4 (Dezember 1999): 930–53. http://dx.doi.org/10.2307/3170210.

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Despite renewed scholarly interest in Evangelical Episcopalianism recently, important questions persist about the party's demise in the last third of the nineteenth century. Though church historians have advanced some plausible explanations for its disappearance, these interpretations need now to be tested by more narrowly focused studies of individuals, both committed party men and their less partisan allies. Concomitant questions also linger about the relationship between Evangelicals and the emergent Broad Church movement within the American church and within the Anglican communion generally. Exactly how did Low Church Evangelicals become Low Church liberals by the turn of the century? More importantly, this subject has a broader significance for the history of American Christianity at large. Pursuing the foregoing questions can shed considerable light on the parallel transformation of a moderately Reformed American evangelicalism into turn-of-the-century liberal Protestantism.

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17

Griffith, Aaron. „‘Policing Is a Profession of the Heart’: Evangelicalism and Modern American Policing“. Religions 12, Nr. 3 (16.03.2021): 194. http://dx.doi.org/10.3390/rel12030194.

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Though several powerful explorations of modern evangelical influence in American politics and culture have appeared in recent years (many of which illumine the seeming complications of evangelical influence in the Trump era), there is more work that needs to be done on the matter of evangelical understandings of and influence in American law enforcement. This article explores evangelical interest and influence in modern American policing. Drawing upon complementary interpretations of the “antistatist statist” nature of modern evangelicalism and the carceral state, this article offers a short history of modern evangelical understandings of law enforcement and an exploration of contemporary evangelical ministry to police officers. It argues that, in their entries into debates about law enforcement’s purpose in American life, evangelicals frame policing as both a divinely sanctioned activity and a site of sentimental engagement. Both frames expand the power and reach of policing, limiting evangelicals’ abilities to see and correct problems within the profession.

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18

RYRIE, ALEC. „The Strange Death of Lutheran England“. Journal of Ecclesiastical History 53, Nr. 1 (Januar 2002): 64–92. http://dx.doi.org/10.1017/s002204690100879x.

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A Lutheran settlement was the natural outcome for a politically imposed Reformation such as that of Henry VIII. Some aspects of his settlement pointed in that direction, and English evangelicalism during his reign leaned more towards Lutheranism than has been hitherto appreciated. Reformed views only came to dominate the movement at the very end of the reign. This shift reflects the waning influence of German Lutheranism in England, and arguably also the influence of Lollard sacramentarianism. Henry VIII's radical attitude towards images also brought some quasi-Reformed ideas into his settlement. Most important, from 1543 onwards the regime drove Lutheran-leaning evangelicals into open opposition, forcing them towards more confrontational Reformed doctrines.

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Allen, C. Leonard, Donald W. Dayton und Robert K. Johnston. „The Variety of American Evangelicalism.“ Journal of American History 79, Nr. 3 (Dezember 1992): 1125. http://dx.doi.org/10.2307/2080812.

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20

Golding, Gordon. „L'évangélisme: un intégrisme protestant américain?“ Social Compass 32, Nr. 4 (November 1985): 363–71. http://dx.doi.org/10.1177/003776868503200404.

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Evangelicalism: An American Protestant Version of Conser vative Catholicism? American evangelicalism has often been pre sented in Europe as the new world counterport of similar conservative of traditionalist movements in the Catholic Church. The comparaison is tempting, and to determine its validity, this article presents an overview of evangelical doctrine, with a brief discussion of the movement place in American history and its cur rent role in American Society

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21

Gregory, J. „Early Evangelicalism: A Global Intellectual History, 1670-1789“. English Historical Review CXXIII, Nr. 502 (30.05.2008): 749. http://dx.doi.org/10.1093/ehr/cen092.

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22

Hart, D. G. „Turning Points in the History of American Evangelicalism“. Journal of American History 105, Nr. 1 (01.06.2018): 142–43. http://dx.doi.org/10.1093/jahist/jay031.

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23

Bae, Dawk-Mahn. „An Essay on the Complicated History of Evangelicalism“. Pierson Journal of Theology 1, Nr. 1 (31.08.2012): 69. http://dx.doi.org/10.18813/pjt.2012.08.1.1.69.

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24

Cantwell, Christopher D. „“No Place Is So Dear to My Childhood”: Evangelicalism, Nostalgia, and the History of an American Hymn“. Church History 92, Nr. 3 (September 2023): 585–606. http://dx.doi.org/10.1017/s0009640723002093.

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AbstractThis article tracks the surprising history of a love ballad about a lost sweetheart that went on to become a celebrated gospel hymn about the rural roots of America's greatness. Titled “The Little Brown Church,” but sometimes called “The Church in the Wildwood,” the song's evolution speaks to the ways in which nostalgia became central to the social and religious imagination of those American Protestants call themselves “evangelicals.” Though it first appeared in college songbooks after its publication in 1865, “The Little Brown Church” eventually became a favorite of evangelists, revivalists, and other gospel singers at the dawn of the twentieth century. For these new singers, “The Little Brown Church” spoke to more than just the simple faith they wished to restore. It also illustrated the centrality of white Protestants to the American experience at a moment when the hold these believers had on the nation was beginning to slip. And they would alter both the lyrics and the church's history to bring the two in line. The process not only reveals how nostalgia for a bygone era became vital to those who think of themselves as evangelicals in the twentieth century, but also how evangelicalism itself is something of a historical construction.

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25

Huston, James L., Hugh Davis und Victor B. Howard. „Missing Links? Evangelicalism and Antislavery“. Reviews in American History 19, Nr. 4 (Dezember 1991): 492. http://dx.doi.org/10.2307/2703287.

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26

OLIVER, KENDRICK, UTA A. BALBIER, HANS KRABBENDAM und AXEL R. SCHÄFER. „Special Issue: Exploring the Global History of American Evangelicalism Introduction“. Journal of American Studies 51, Nr. 4 (10.10.2017): 1019–42. http://dx.doi.org/10.1017/s0021875816001997.

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This introduction embeds theExploring the Global History of American Evangelicalismspecial issue into current historiographical debates in the field of US evangelicalism and globalization. It lays out the methodological framework and thematic scope of the special issue.

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27

Ryu, Dae Young. „The Origin and Characteristics of Evangelical Protestantism in Korea at the Turn of the Twentieth Century“. Church History 77, Nr. 2 (12.05.2008): 371–98. http://dx.doi.org/10.1017/s0009640708000589.

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One peculiar phenomenon in the Korean Protestant churches today is that most churches, regardless of their size and denomination, assert that they are “evangelical.” By claiming to be evangelical, they want to display not simply their conservative theological stance but also continuity with their tradition. Self-acclaimed evangelical churches generally believe that the early Korean church in the late nineteenth and early twentieth centuries was also evangelical, and hence they are its true heirs. Moreover, in the mind of the self-consciously evangelical Korean Christians, “Puritanism” is something to be admired, a lost glory of which evangelicalism is the closest contemporary replica. A few progressive churches would distance themselves from this general tendency, but these churches are more often than not far smaller and less appealing to the average Christian. World-class megachurches and nearly all rank-and-file churches in Korea are “evangelical” churches. The matter in Korean Protestantism is more who is “really” evangelical rather than a competition between evangelicals and non-evangelicals.

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RITCHIE, DANIEL. „William McIlwaine and the 1859 Revival in Ulster: A Study of Anglican and Evangelical Identities“. Journal of Ecclesiastical History 65, Nr. 4 (11.09.2014): 803–26. http://dx.doi.org/10.1017/s0022046913000602.

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The Evangelical awakening which took place in the province of Ulster during 1859 was one of the most important events in the religious history of the north of Ireland. Although it has received virtually uncritical acceptance by modern Evangelicals in Northern Ireland, few are aware that there was a significant minority of Evangelicals who dissented from offering the movement their wholehearted support. This article examines why one of nineteenth-century Belfast's most controversial Anglican clerics, the Revd William McIlwaine, was very critical of the movement. Not all critics were outright opponents of the revival, however. McIlwaine was one of the revival's moderate critics, who believed that it was partially good. Nevertheless, the awakening's physical manifestations and its impact on theology and church order deeply disturbed him. The article also explains why 1859 was a turning point in McIlwaine's ecclesiastical career, which saw him move from Evangelicalism to a moderate High Church position.

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Bright, Simon. „‘Friends have no cause to be ashamed of being by others thought non-evangelical’: Unity and Diversity of Belief among early Nineteenth-Century British Quakers“. Studies in Church History 32 (1996): 337–49. http://dx.doi.org/10.1017/s0424208400015485.

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One of the most remarkable features in the history of British Quakerism is its ability rapidly to change its theological orientation — changing in succession from an outward looking mass movement, to an inward-looking sect, to an evangelical ecumenically-minded denomination, to a theologically liberal association of like-minded individuals. This paper considers the third of these transitions, the move from sectarianism to evangelicalism. This period of transition provides a useful case study of how the beliefs of a pan-denominational movement (in this case evangelicalism) interact with the existing beliefs of a sect (in this case the corpus of traditional Quaker beliefs known as Quietism). In this case study, particular attention will be focused on Joseph John Gurney (1788-1847), the individual most closely associated with the rise of evangelicalism within British Quakerism.

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30

Noll, Mark A. „The American Revolution and Protestant Evangelicalism“. Journal of Interdisciplinary History 23, Nr. 3 (1993): 615. http://dx.doi.org/10.2307/206105.

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31

Butler, James. „The Pedagogy of Evangelism: Moving from a Didactic to a Conversational Model of Evangelism“. Mission Studies 39, Nr. 1 (15.02.2022): 95–116. http://dx.doi.org/10.1163/15733831-12341831.

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Abstract This paper argues that while evangelicalism has sought to maintain the importance of communicating a normative understanding of faith, it has done so primarily through a didactic understanding of evangelism. This has made it difficult to integrate informal and non-verbal expressions into an account of evangelism and, I argue, has contributed to evangelicalism’s problems of understanding the relationship between evangelism and social action. By turning to lived experience, and the ‘theology in four voices’ framework from theological action research, I suggest a conversational model of evangelism which enables a move away from a didactic model without losing a commitment to communicating a normative understanding of Christian faith. This model relates more clearly to the lived experience of participants in my research and enables a more integrated understanding of evangelism, which places greater value on the ordinary and everyday expression of faith.

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32

Hall, T. D. „The Many Faces of American Evangelicalism“. OAH Magazine of History 22, Nr. 1 (01.01.2008): 38–42. http://dx.doi.org/10.1093/maghis/22.1.38.

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33

Smith, Greg. „The Routledge Research Companion to The History of Evangelicalism“. Journal of Contemporary Religion 34, Nr. 1 (02.01.2019): 212–15. http://dx.doi.org/10.1080/13537903.2019.1585050.

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34

Watt, David Harrington. „Matthew Avery Sutton.American Apocalypse: A History of Modern Evangelicalism.“ American Historical Review 120, Nr. 5 (Dezember 2015): 1932. http://dx.doi.org/10.1093/ahr/120.5.1932.

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35

Sacha, Magdalena Izabella. „Visible, Unrecognisable – Recognisable, Silenced? Representations of Evangelism in Permanent Museum Exhibits in Masuria“. Studia Religiologica 53, Nr. 4 (01.12.2020): 319–32. http://dx.doi.org/10.4467/20844077sr.20.022.13040.

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The article addresses representations of the Evangelical denomination at contemporary permanent museum exhibits in the region of Masuria, inhabited between 1525–1945 by a Protestant majority. Applying semiotic analysis, the author presents the outcomes of field studies in the local museums in Olsztyn, Mikołajki, Mrągowo, Ogródek, Szczytno, and in the open-air museum in Olsztynek. The principal research question is the issue of visibility and recognisability of Evangelism-related items at permanent exhibits. The author concludes that there are three types of omissions in the presentation of the history of Masurian Evangelicals. The silencing of the Protestant past of Masuria results from the cultural colonisation that took place after 1945 and from identifying Evangelicalism with Germanness in the common consciousness of the currently dominant Polish Roman Catholic community.

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HEDSTROM, MATTHEW S. „THE EVANGELICAL MIND IN A SECULAR AGE“. Modern Intellectual History 13, Nr. 3 (01.06.2015): 805–17. http://dx.doi.org/10.1017/s1479244315000165.

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“Secular intellectuals have not been kind to the evangelical mind,” writes historian Molly Worthen in the opening sentence of Apostles of Reason: The Crisis of Authority in American Evangelicalism. Her history of evangelical thought after World War II is an extended effort to understand why. The answers, it turns out, entail not only specific and important critiques of evangelical theology, but also much larger trajectories in the modern intellectual history of the United States. Theology, after all, was once “the queen of the sciences,” the very foundation of all other intellectual labor, and remained central to American academic and intellectual culture well into the nineteenth century. Beginning at least with Thomas Jefferson in the United States, however, main currents in Protestant theology and elite intellectual life began their slow and steady divergence, a process that reached critical mass early in the twentieth century. Nowhere has this divergence been more evident, or created more crisis and drama, than among evangelicals.

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Ammerman, Nancy T., und Christian Smith. „American Evangelicalism: Embattled and Thriving.“ Social Forces 77, Nr. 4 (Juni 1999): 1660. http://dx.doi.org/10.2307/3005909.

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Dochuk, Darren. „Christ and the CIO: Blue-Collar Evangelicalism's Crisis of Conscience and Political Turn in Early Cold-War California“. International Labor and Working-Class History 74, Nr. 1 (2008): 76–100. http://dx.doi.org/10.1017/s0147547908000197.

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AbstractThis article explores tensions within the Democratic Party's uneasy alliance of grassroots labor and blue-collar evangelicalism that collapsed in heated confrontation during California's postwar political realignment. The context in which this played out is Ham and Eggs, one of California's largest old-age welfare movements during the 1930s which, in the midst of economic reconstruction, found new (but short-lived) relevance in the late 1940s. From spring 1945 until summer 1946 Ham and Eggs rallied workers behind its message of economic redistribution and Christian Americanism in hopes of forcing new legislation on behalf of pensions for the elderly. In the process, it stirred a political storm that thrust it into a significance exceeding its original intent. At issue was the “labor question,” the vexing uncertainty animating American politics at this juncture about the extent to which New Deal liberalism's labor-friendly initiatives and progressive impulses for economic freedom, racial equality, and social justice would be extended. Caught between a labor-Left movement within the Democratic Party that looked to extend New Deal liberalism and a galvanized Christian Right, which looked to roll it back, blue-collar evangelicals affiliated with Ham and Eggs confronted a new political reality that compelled them to choose between their class and faith commitments. With reluctance they chose the latter over the former. The decision marked the beginning of blue-collar evangelicalism's shift to the Right and ultimately the formation of a broader evangelical political alliance that would prove instrumental in the rise of California's conservative Republican movement.

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Atherstone, Andrew. „George Reginald Balleine: Historian of Anglican Evangelicalism“. Journal of Anglican Studies 12, Nr. 1 (07.10.2013): 82–111. http://dx.doi.org/10.1017/s1740355313000338.

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AbstractA History of the Evangelical Party in the Church of England(1908) by G.R. Balleine (1873–1966) is the classic narrative history of the Anglican evangelical movement, still enduringly popular more than a century after its publication. It has long outlived its author but is usually read without reference to him. This paper examines Balleine's approach to historical research and demonstrates how his personal theological priorities shaped hisHistory. In particular, it highlights his concerns in his parish ministry in Bermondsey, south London, for innovative evangelism, political activism and loyal Anglican churchmanship; his disinterest in doctrinal definitions and his abhorrence of ecclesiastical controversy. The paper argues that Balleine's lively account of Anglican evangelicalism's past in the eighteenth and nineteenth centuries was also an apologia and mandate for the future direction of the movement as it entered the twentieth century. It concludes by pointing to the sharp irony that while theHistoryhas gained a reputation for impeccable evangelical credentials, the historian was on a divergent trajectory away from his evangelical roots.

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GLEADLE, KATHRYN. „CHARLOTTE ELIZABETH TONNA AND THE MOBILIZATION OF TORY WOMEN IN EARLY VICTORIAN ENGLAND“. Historical Journal 50, Nr. 1 (13.02.2007): 97–117. http://dx.doi.org/10.1017/s0018246x06005930.

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This article addresses the historiographical neglect of tory women in the early Victorian period. The existence of a vibrant culture of female conservative letters, combined with the widespread participation of women in ultra-Protestant pressure-group politics, is suggestive of the neglected contribution women made to the revival of grass-roots toryism during these years. In particular, it is suggested that a consideration of the distinctive features of premillenarian Evangelicalism enables a more discriminating approach to the impact of Evangelicalism upon contemporary women. By focusing upon the career of the prominent premillenarian Charlotte Elizabeth Tonna, and her editorship of the Christian Lady's Magazine, it is argued that contemporary attitudes towards ‘female politicians’ were far more flexible, variable, and contingent than is frequently assumed. The associational activities with which many premillenarians were involved, combined with their attention to Old Testament models of publicly active women and the sense of urgency that distinguished their theology, frequently led its adherents to problematize and critique existing formulations of women's roles.

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ERDOZAIN, DOMINIC. „The Secularisation of Sin in the Nineteenth Century“. Journal of Ecclesiastical History 62, Nr. 1 (14.12.2010): 59–88. http://dx.doi.org/10.1017/s0022046909991321.

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This article argues that the post-secularisation historiography of the past twenty years has erred in neglecting theological categories of analysis. Committed to challenging the explanatory power of the secularisation thesis, it has established a new paradigm of ‘survival’ and ‘redefinition’, interpreting the sub-Christian morality of the twentieth century as a robust continuation of the pervasive Christianity of the nineteenth. A more theological approach, however, demonstrates that much of the ‘success’ of Victorian religion was achieved at the cost of the soteriology that had fired the religious boom. Tracing a shift from an ‘internal’ concept of sin to an ‘external’ notion of vice, it is argued that Evangelicalism created its own mechanism of secularisation, distilled in the shift from Evangelicalism to temperance agitation.

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Bjerre-Poulsen, Niels. „Journeys in Evangelical America“. American Studies in Scandinavia 24, Nr. 1 (01.03.1992): 50–55. http://dx.doi.org/10.22439/asca.v24i1.2708.

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- Nancy T- Ammerman's 'Bible Believers: Fundamentalists in the Modern World' - James Davison Hunter's 'Evangelicalism: The Coming Generation' - Randall Balmer's 'Mine Eyes Have Seen the Glory: A Journey Into the Evangelical Subculture in America' - Michael D'Antonio's 'Fall From Grace: The Failed Crusade of the Christian Right'

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Connell, Laurence. „Matthew Avery Sutton: American Apocalypse: A History of American Evangelicalism“. Review of Religious Research 58, Nr. 4 (16.09.2016): 577–78. http://dx.doi.org/10.1007/s13644-016-0268-z.

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Fink, David C. „:Early Evangelicalism: A Global Intellectual History, 1670-1789“. Sixteenth Century Journal 40, Nr. 2 (01.06.2009): 503–4. http://dx.doi.org/10.1086/scj40540685.

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Ferguson, Everett. „Dan Williams's Retrieving the Tradition and Renewing Evangelicalism: A Primer for Suspicious Protestants“. Scottish Journal of Theology 55, Nr. 1 (Februar 2002): 100–104. http://dx.doi.org/10.1017/s0036930602000169.

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Dan Williams challenges the ‘historylessness’ of much contemporary evangelicalism and pleads for a recovery of the great Tradition as a way of ‘renewing evangelicalism’. I agree with the need to pay attention to history but am not so optimistic about its resulting in renewal and find problems in the statement of the case that require further exploration. To follow Tradition is to affirm the authority of scripture. The Rule of Faith itself was a summary of the teaching found in scripture. Theological programmes other than the ‘Bible alone’ have not been notably successful in overcoming division. The early creeds and councils may be accepted as confessions of faith but not as tests of fellowship.

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Brereton, Virginia Lieson, und George Marsden. „Reforming Fundamentalism: Fuller Seminary and the New Evangelicalism“. History of Education Quarterly 29, Nr. 3 (1989): 484. http://dx.doi.org/10.2307/368919.

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Snay, Mitchell, und Randy J. Sparks. „On Jordan's Stormy Banks: Evangelicalism in Mississippi, 1773-1876.“ Journal of Southern History 62, Nr. 1 (Februar 1996): 134. http://dx.doi.org/10.2307/2211229.

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Hall, Timothy D., und Charles E. Hambrick-Stowe. „Charles G. Finney and the Spirit of American Evangelicalism“. Michigan Historical Review 24, Nr. 2 (1998): 174. http://dx.doi.org/10.2307/20173773.

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HOLMES, ANDREW. „The Shaping of Irish Presbyterian Attitudes to Mission, 1790–1840“. Journal of Ecclesiastical History 57, Nr. 4 (25.08.2006): 711–37. http://dx.doi.org/10.1017/s0022046905004355.

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This article explores the various factors that both encouraged Irish Presbyterian involvement in mission and shaped how they understood their missionary calling. It contributes to the recent growth of interest in the Protestant missionary movement and takes issue with the predominant interpretation of Irish Presbyterianism offered by David Miller who misunderstands the complex relationship between traditional Presbyterianism, evangelicalism and modernity. After an overview of the main developments between 1790 and 1840, a consideration of the influence of the Reformed theological tradition, eschatology and the growth of evangelicalism is followed by an examination of the Enlightenment, the expansion of the British empire and the Presbyterian sense of patriotic duty. Though various non-religious factors shaped Presbyterian attitudes to mission, it will be argued that their active involvement was a product of sincere religious conviction and an eschatological reading of the signs of the times.

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van Veelen, Wouter Theodoor (W T. ). „The Gospel as a Life to Live: Tokunboh Adeyemo and the Evangelical Debate on Mission“. Mission Studies 40, Nr. 1 (12.04.2023): 94–119. http://dx.doi.org/10.1163/15733831-12341888.

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Abstract This article analyzes the theological legacy of Tokunboh Adeyemo, a leading voice in African evangelical circles. In academic literature on African Christianity, African evangelical theologians are often accused of endorsing a biblicist or Westernized form of theology that fails to deeply engage with African realities. This study retraces Adeyemo’s contribution to the evangelical debates on mission after the International Congress on World Evangelization held in Lausanne, Switzerland, in 1974. It will be argued that, while Adeyemo undoubtedly was influenced by North American dualism, he increasingly distanced himself from Western theological concepts, advocating for a broad, holistic, contextual, and transformational understanding of mission. Thus, this study shows that categories commonly used to describe African evangelicalism, such as “biblicist,” “conservative,” “dogmatic,” and so on, do not do justice to the complexity, heterogeneity, and contextuality of African evangelicalism.

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