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Dissertations / Theses on the topic 'Evangelicalism'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Lund, Christopher Alan. "A critical examination of Evangelicalism in South Africa, with special reference to the Evangelical Witness document and concerned evangelicals." Master's thesis, University of Cape Town, 1989. http://hdl.handle.net/11427/15876.

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Bibliography: pages 118-126.
This dissertation arises out of a recognition of the need for research into evangelicalism as a distinct and important area within the Christian church in South Africa. It focuses on the struggle for the symbols and doctrines of the evangelical tradition in South Africa as that struggle is articulated in the Evangelical Witness document (EWISA), and the Concerned Evangelicals organisation (CE), with which the document is associated. Evangelicalism is approached as the site of a struggle for certain theological elements, which have a particular material force as ideology. This struggle is discussed in four chapters. The first chapter discusses the way in which evangelicalism may be defined, suggesting that the struggle over the definition of evangelicalism is itself an indication of wider struggles in evangelicalism. It then develops a brief working model of evangelicalism in South Africa as a framework for understanding CE and EWISA and their critique. The second chapter addresses the EWISA document in some detail, focussing on the way in which EWISA's restatement of certain tenets of evangelical theology has a particular material (ideological) force. The third chapter provides a brief history of CE, and discusses its main agenda as it has been articulated thus far. The final chapter reflects on CE and EWISA's major contributions, indicates some parallel movements in the One Third World and other parts of the Two Thirds World, and makes certain theological and practical recommendations for CE's ongoing work. The main thesis argued is that the liberation critique offered by CE and EWISA shows the need for a reassessment and restatement of evangelicalism in South Africa. Some of the ways in which this restatement may occur are tentatively suggested through an analysis of CE and EWISA's retrieval of certain elements of the evangelical tradition for its project of liberation. This, it is suggested, forms an important beginning for the reclaiming of evangelicalism from the right wing of the evangelical community.

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2

Jackson, Andrew Dale. "The renewing of American Evangelicalism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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3

Delotavo, Alan J. "Contemporary evangelicalism, ecclesiology, and ecclesial regeneration." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10032006-155559/.

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4

Foster, Ian Thomas. "Anglican Evangelicalism and politics, 1895-1906." Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272583.

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5

Shutt, Casey S. "Sunday school in evangelicalism 1959 to 1989 /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Thesis (M.A.R.)--Gordon-Conwell Theological Seminary, South Hampton, MA, 2005.
Abstract and vita. An integrative paper submitted to the Faculty of Gordon-Conwell Theological Seminary in partial fulfillment of the requirements for the degree of Master of Arts in Religion. Includes bibliographical references (leaves 38-42).

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6

Furman, David Tadeusz. "An examination of community in contemporary Evangelicalism." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1187.

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7

Stott, Anne Margaret. "Hannah More : Evangelicalism, cultural reformation and loyalism." Thesis, Royal Holloway, University of London, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.298131.

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8

Kimmel, Thomas Stuart. "Clarifying distinctions between Roman Catholicism and evangelicalism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1996.
Includes abstract and vita. "Annotated bibliography ... consulted to determine what are the major differences between Catholicism and biblical Christianity": (leaves 84-100). Includes bibliographical references (leaves 236-238).

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9

Smith, David William. "Secularisation and evangelicalism a study in the reaction of conservative Christianity to the modern world /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59652.

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10

Ernst, Timothy John. "A critical examination of contemporary Canadian evangelicalism in light of Luther's theology of the cross." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43862.pdf.

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11

Watanabe, Mutsuo Liefeld Walter L. "A Japanese translation of Interpreting the Book of Acts by Dr. Walter L. Liefeld." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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12

Chapman, A. C. S. "John R.W. Stott and English evangelicalism, 1938-84." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597473.

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The central aim of this thesis is to provide a better historical understanding of English evangelicalism through a study of the thought and career of John R.W. Stott. Stott is widely seen as having been one of the most influential Anglican clergymen in England during the second half of the twentieth century. This was a period when British conservative evangelical churches proved resilient while overall churchgoing was on the decline, and Stott’s position as a prominent figure in this evangelical success makes his life a useful lens through which to study it. The thesis seeks to understand the contours of Stott’s story, and that of postwar evangelical history more broadly, in the context of wider changes in British society during these years. It makes significant contributions in four areas. First, the study illumines some of the major social changes of the postwar period. It examines how Stott sought to exploit the climate of deference characteristic of the decade after the Second World War, and how he responded once the establishment came under increasing attack in the 1960s. The impact on British national identity of the declining salience of Protestantism is also a theme. Together, these analyses serve as a valuable window onto the English cultural landscape during this period. Second, the thesis provides a model for a better understanding of the ongoing social significance of religion in British society. The chapter on Stott’s social thought focuses on how Stott understood social concern as furthering his overall agenda, a focus which explains the shape of his thinking and action in this area and which leads to a more fruitful analysis of its importance. Third, the thesis contributes to the study of evangelicalism. The chapters on Stott’s attempts to rally and lead evangelicals in the Church of England conclude by arguing that there are intrinsic instabilities in both Anglican evangelicalism and evangelical leadership. Fourth, in its final chapter on Stott’s international ministry this study provides a framework for understanding the international relations of conservative Protestant Christianity in the 1970s and 1980s.

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13

Crosby, Christopher James. "Conservative evangelicalism and the environment : an ethnographic study." Thesis, University of Chester, 2016. http://hdl.handle.net/10034/620498.

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While there has been a long running debate concerning the relationship between the Christian faith and environmental attitudes and behaviours, the topic has been neglected empirically, especially in relation to qualitative research. This thesis addresses this gap and presents the results of fieldwork that included participant observation and forty in-depth qualitative interviews. The goal of this thesis is to present findings about the environmental attitudes and behaviours of four conservative evangelical congregations in North Wales, U.K., to further understanding about how Christian beliefs and interpretation of the Bible are formative in this process. To aid in this a modified ‘four voices of theology’ of Cameron et al. (2010) is used as an analytical template and to conceptualise results.

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14

Bleeker, Joshua James. "The Trinity and spiritual growth in contemporary evangelicalism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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15

Abbassi, Nabeeh N. "Improving ministry relationships between evangelical churches and historical churches in Jordan." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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16

Kritzinger, Johannes Naudé. "Die rol van die Evangeliese Groepering in die sending van die NG Kerk." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-05152007-152549/.

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17

Sweeney, Douglas A. "The neo-evangelical movement, 1941-1960 toward a more thorough historiographical approach /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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18

McGlinchey, Patrick Gerard. "Ratzinger's Augustinianism and evangelicalism : an exploration in ecumenical rapprochement." Thesis, Queen's University Belfast, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.602600.

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This thesis focusses on the theology of Joseph Ratzinger (Pope Emeritus Benedict XVI) and asks to what extent his Augustinian orientation facilitates a greater rapprochement between Catholicism and contemporary Evangelicalism. Benedict emerges as a nuanced and fundamentally open theologian who has pursued a consistent theological vision throughout his long career. The first two chapters orientate the reader to his life and thought and demonstrate his essential theological conservatism which is the sine qua non for any exploration of his merits as a dialogue partner with Evangelicalism. The following three chapters examine the implications of Ratzinger's Augustinianism for the contemporary ecumenical context, focussing primarily on the themes of soteriology and ecclesiology. In the case of soteriology, there is shown to be an unqualified embrace of Augustine's anti-Pelagianism and a corresponding emphasis on the priority of grace in salvation. In the final chapter of the thesis, the argument becomes more intel1'0gative in nature when Ratzinger's ecclesiology and sacramental theology are made subject to a rigorous critique in order to establish whether the definitively Catholic emphases impede ecumenical progress. We conclude that Evangelicals may find Augustinian elements in his ecclesiology ecumenically suspect but that aspects of his sacramental theology are surprisingly fruitful, and that the ambivalence created by this disjuncture provides the best context for future ecumenical dialogue.

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19

Warner, Robert Ernest. "Fissured resurgence : developments in English pan-evangelicalism, 1966-2001." Thesis, King's College London (University of London), 2006. https://kclpure.kcl.ac.uk/portal/en/theses/fissured-resurgence--developments-in-english-panevangelicalism-19662001(0e59b7a9-d8ca-4c4c-b263-3ff923769866).html.

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20

Hill, Myrtle. "Evangelicalism and the churches in Ulster society : 1770-1850." Thesis, Queen's University Belfast, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.328334.

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21

Garrott, T. Murray. "John L. Girardeau (1825-1898) and Southern Presbyterian evangelicalism." Thesis, University of Edinburgh, 2004. http://hdl.handle.net/1842/19778.

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The central thesis of this work is that John Lafayette Girardeau’s commitment to the religious instruction of the slaves of Charleston was not most consistent volitional response to the theological views of his denomination. At the most critical period in history for the Southern Presbyterian Church to demonstrate that their actions among the slaves were consistent with their collective ideology to evangelize and minister to them, Girardeau acted virtually alone in his attempt to make their religious and spiritual well-being a priority even above his own race. Perhaps the most tragic feature that will be disclosed in this study of Girardeau is the extent to which the Southern Presbyterian Church failed to mirror the efforts of the one whom they so quickly praised. Girardeau’s life provides a picture of a true nineteenth-century Southern Presbyterian Evangelical by highlighting what was missing among his colleagues. Girardeau’s multifaceted ministry to the South Carolina slaves, Charleston elite, Confederate soldiers, and seminary students is presented in a biographical study, chronologically examining the pivotal stages of his life. This biography traces the intellectual, social, cultural, emotional, volitional, and spiritual development of Girardeau, incorporating historical context throughout the thesis to present a more balanced work. An examination of a significant portion of the primary material, including articles, essays, reports, eulogies, and editorials written by colleagues, friends, reporters, close friends, students, and Presbyterian ministers and churchmen suggests that Girardeau is portrayed as a symbol of southern righteousness. His popularity tends to accentuate the inclination of many of those affiliated with the Southern Presbyterian Church to live vicariously through the ‘success’ of one of their own. Further, the emphasis that is given to Girardeau’s exemplary work among the seaboard slaves tends to underscore the collective failure of the Southern Presbyterian Church to do the same.

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22

Brown, Ralph Stuart. "Evangelicalism, cultural influences and theological change : considered with special reference to the thought of Thomas Rawson Birks (1810-1883)." Thesis, n.p, 1996. http://ethos.bl.uk/.

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23

Petrou, Argiris. "The design and implementation of a catechesis for evangelical converts from a Greek Orthodox background." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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24

Drysdale, Ian Francis. "Criticality, authenticity and relevance in religious education teaching : evangelical teachers' perspectives." Thesis, Queen's University Belfast, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343051.

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25

Stevenson, Peter Kenneth. "The person and work of Christ in the preaching and theology of John McLeod Campbell." Thesis, King's College London (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246908.

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26

Spence, Martin. "Time and Eternity in British Evangelicalism, c. 1820 - c. 1860." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.487069.

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This thesis examines the ways in which mid-nineteenth century evangelicals imagined and talked about the concepts of time and eternity, focusing particularly upon the eschatological position termed 'historicist premillennialism'. Although often seen as indicative of a reactionary or pessimistic tum in nineteenth-century evangelicalism, this study argues that historicist premillennialist thought was closely related to ideas that are usually viewed as progressive or optimistic within nineteenthcentury religious life. Historicist premillennialism is understood as part of the development of Victorian theology in which the temporal sphere (or 'time') came to receive new emphasis as an important and enduring element within the purposes of God, rather than as a simply a place of preparation for heaven (or 'eternity'). Drawing on sermons, tracts, and religious periodicals, this thesis examines four aspects of historicist premillennialism which exhibited this growing emphasis upon the temporal-spatial sphere. First, it demonstrates that historicist premillennialists believed that God manifested his purposes in history, working gradually through nations to enact his plan of redemption. Secondly, it examines their belief that God would establish his eternal kingdom on earth, not in an immaterial heaven, thus creating the conditions in which resurrected human beings could continue to live in society forever. Thirdly, it suggests that this high view of the physical universe led some historicist premillennialists to hope that intimate communion with the 'eternal' could be experienced even within the present dispensation, thus prompting some reconsideration of whether 'eternity' was best understood as a quality of existence, rather than as a future state. Finally, the thesis examines the commitment shown by some historicist premillennialists to ameliorative social reform. It suggests that their eschatological commitment to materiality, and also a belief that God was concerned with behaviour of communities as well as with individual morality, explains the growth of reforming sentiment within the movement.

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27

Raitila, Jyrki. "History of evangelicalism and the present spiritual situation in Estonia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ26822.pdf.

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28

Wiseman, John A. "Evangelicalism 1949-79 as traced in the Evangelical Theological Society /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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29

Harris, Harriet Anne. "The banner of truth : fundamentalism and its influence on evangelicalism." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240198.

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30

Eubanks, Karissa A. "Evangelicalism and epiphanies of grace in Flannery O'Connor's short fiction." Honors in the Major Thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/378.

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The majority of critics interested in the religious elements of Flannery O'Connor's fiction argue that her texts illustrate her professed Catholic faith. For many of these scholars, the author's nonfiction figures predominately in their interpretations of her fiction. This thesis highlights the presence of Evangelical theology in O'Connor's short fiction by utilizing an approach that is underrepresented in scholarly examinations of her works: reading O'Connor's texts without considering the author's personal beliefs. Through this approach, the Evangelical dimensions of O'Connor's short stories become apparent. This thesis contends that each of the six short stories discussed exemplifies Evangelical theology as they emphasize the fallen nature of humanity, depict the action of grace as transformative, and suggest that willful cooperation is not necessary to salvation. By demonstrating that O'Connor's short fiction reproduces Evangelical theology, this thesis aims to provide scholars with a basis for reconsidering the relationship of her works to the literary tradition of the largely Protestant South.
B.A.
Bachelors
Arts and Humanities
English Literature

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31

Brencher, John Frederick. "David Martyn Lloyd-Jones 1899-1981 and twentieth-century evangelicalism." Thesis, University of Sheffield, 1998. http://etheses.whiterose.ac.uk/3450/.

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The purpose of this thesis was to demonstrate the significance of the life and ministry of David Martyn Lloyd-Jones in post-war British evangelicalism and to show that, so far as Protestant churches in England and Wales were concerned, no history of the period can afford to ignore him. It is our contention that despite differences of opinion and self- marginalization Lloyd-Jones was and has remained a major force in evangelical thinking. In order to understand how this developed the thesis has been structured along thematic lines highlighting events, persons and questions. The study begins by setting the stage with a biographical chapter and goes on to examine the kind of impact that Lloyd-Jones's preaching had on Christians of all denominations. He believed preaching to be the greatest need of the day and the position of this thesis is that preaching was Lloyd-Jones's greatest contribution to twentieth- century Christianity. As a preacher he attracted one of London's largest congregations and in chapter three we look at the history and nature of Westminster Chapel comparing it with neighbouring ministries, and establishing the kind of people who went to hear him. Chapters four and five ascertain the factors which shaped Lloyd-Jones's views on the church and show how his Reformed evangelicalism led in a separatist as opposed to an ecumenical direction and finally, to a position which was neither Congregational nor Presbyterian. Our further argument is that while he favoured unity among believers his separatist ecclesiology only exacerbated the situation and left evangelicals more divided than before. Chapters six to eight evaluate Lloyd-Jones's background, the nature of his leadership and the extent of his influence - factors which either shaped or were the outcome of his ministry - and looks at the issues which these questions raise.

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32

Farley, Ian David. "J.C. Ryle : episcopal evangelist : a study in late Victorian evangelicalism." Thesis, Durham University, 1988. http://etheses.dur.ac.uk/6608/.

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This thesis identifies, describes and assesses the leading features of Evangelicalism as exhibited in the writings and episcopate of John Charles Ryle, first Bishop of Liverpool, 1880-1900. Chapter One attempts a synthesis of his theology through his extant sermons. Chapter Two describes his understanding of the dangers facing the Church of England oh account of the Disestablishment of the Irish Church and the presence of 'Romanism' within the Church. Chapter Three outlines Ryle's strategy of evangelism in the city of Liverpool, while Chapter Four identifies his involvement in contemporary social issues. Chapters Five and Six look at ways in which this mission activity was hindered and obstructed by other clergy, by other diocesan activity, by financial constraints and by the problem of Ritualism, especially the prosecution of James Bell Cox. As a result of this study it is possible to identify changes in both Evangelical theology and practice in the last decades of the nineteenth century.

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33

Samson, William A. "The New Monastics and the Changing Face of American Evangelicalism." UKnowledge, 2016. http://uknowledge.uky.edu/sociology_etds/26.

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American Evangelicalism is, indeed, “embattled and thriving,” as Smith et. al. (1998) have suggested, thriving precisely because it has remained in an embattled state as it cyclically seeks to establish itself as a counter to the dominant culture. However, over the last 40 years American Evangelicalism has become ingrained in the dominant culture and a new group of young Evangelicals are establishing themselves as the counter to that culture and thus defining themselves against Evangelicalism itself. Employing Smith’s (1998) “sub-cultural identity” theory of religious strength while drawing on interviews with movement leaders, members and published writings, the following research provides an overview of four social movements within Evangelicalism – Evangelical Environmentalism, social justice Christianity, the Emerging Church and New Monasticism – suggesting that these groups represent a social movement area seeking to draw a distinction in identity with American Evangelicalism. Then, drawing on over two hundred hours of in-depth interviews with 40 New Monastic leaders and community members, combined with analysis of the writings of New Monastic movement leaders, the research focuses in specifically on the identity-making activities of New Monasticism, examining the ways in which this movement seeks to influence beliefs, practices and conceptions of place within American Evangelicalism.

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34

Stone, Jon R. "On the boundaries of American evangelicalism : the postwar evangelical coalition /." New York : St. Martin's press, 1997. http://catalogue.bnf.fr/ark:/12148/cb371939388.

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35

McCallum, Richard John. "A sociological approach to Christian-Muslim relations." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3129.

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The increasingly politicized presence of Muslim communities in Britain today is raising issues not only for society in general but for other faith communities as well. Among these the Evangelical constituency, including the members of various Christian diasporas, is struggling to find a coherent response which is true to its Bible-based, activist roots. This thesis discusses the relationship of religion to the theoretical notion of the public sphere. Specifically it hypothesizes an Evangelical micro public sphere as the framework for an empirical exploration of the responses of British Evangelicals to Muslims since the events of 11th September 2001. It describes the formation, composition and discourse of this sphere drawing on data gathered from books, articles, lectures and interviews with key participants. The data reveal a marked tension, indeed a polarization, amongst Evangelicals, with an increasingly sharp disagreement between ‘confrontationalists’ and ‘conciliators’. A detailed analysis of the interaction of this sphere with Muslims, the national media and church leaders follows, leading to a concluding discussion of the future trajectory of the British Evangelical movement. Whilst it is still too early to say whether Evangelicalism will be strengthened or weakened, its encounter with Islam is likely to be an increasingly significant factor in British public life for the foreseeable future.

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36

Gasaway, Brantley W. Ariel Yaakov S. "An alternative soul of politics the rise of contemporary progressive evangelicalism /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,1578.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2008.
Title from electronic title page (viewed Sep. 16, 2008). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.

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37

Yonan, Jonathan. "Evangelicalism and enlightenment : the Moravian experience in England, c. 1750-1800." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442886.

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38

Bailey, J. W. "The political theology of Karl Barth for an ascendant American evangelicalism." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596257.

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This dissertation contends that the dominant religious constituency in the United States, evangelical Christianity, needs a more adequate political theology to anchor its increasing political influence and responsibility in the public square. It notes that the theology of Karl Barth, broadly speaking, has had little direct influence among this constituency, and that Barth’s political theology has had even less so. It argues that a particular reading of Barth’s political theology offers important resources for evangelical participation in public life, and that it addresses key aspects of American evangelical identity in ways that are particularly distinctive, fitting, and generative. Working from David Bebbington’s broadly-accepted typology for evangelical identity the first chapter draws on history and sociology to consider how these characteristics play out politically in an American evangelical context. It suggests, first, that American evangelical activism expresses itself as a markedly optimistic, but at times crusading, belief that Christians should work to see society significantly transformed to reflect the Kingdom of God; second, its cruci-centrism entails a larger soteriology by which the doctrine of election is uniquely taken up by the nation-state of America; third, its conversionist emphasis leads to understandings of social and political influence that remain markedly individualistic versus social, ecclesial, or institutional in orientation, and, fourth, its Biblicism leads it to read scripture with a literalist hermeneutic than can often be arbitrary in application, as well as employed to underwrite a distinctly American geo-politics. Chapter two examines claims that a more Lutheran political theology might be necessary to correct the Puritan-rooted, crusading zeal that continues to characterise American evangelicals in the political realm. Chapter three considers the significant ways the Reformed doctrine of election has influenced America’s sense of exceptionalism, with a particular concern for how such a soteriological doctrine has been used historically to underwrite hubristic military interventions and the violation of human rights. This chapter presents Barth’s doctrine of election, with its universalistic implications, as a possible means to ‘myth modification’ in America. Chapter four focuses on American evangelicals’ tendency to view social change through a conversionist framework. This chapter draws on Barth’s occasional political writings, as well as his discussion of ethics in the Church Dogmatics, to suggest an account of political responsibility that is sympathetic to evangelical concerns while challenging its inadequacies. Chapter five concludes by addressing evangelicals’ concern to approach their theo-politics Biblically. The chapter argues that Barth offers a better way forward than the literalist and at times arbitrarily ‘Biblical’ geo-politics of evangelicals.

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39

Currie, David Alan. "The growth of evangelicalism in the Church of Scotland, 1793-1843." Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/2787.

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This thesis examines Evangelicalism as a broadly-based intellectual and social movement which sought to shape the overall thought and life of the Church of Scotland during the first half of the nineteenth century. A set of distinctive organisations --religious periodicals, voluntary societies, education, and corporate prayer-- provided its institutional structure. They represented the practical response to a general concern for revitalising the Church, for evangelism, and for social morality. 'Evangelicals' are defined as those who combined participation in these institutions with a fundamental commitment to the Church of Scotland as an established, national church. The development of each of these institutions is explored as a means of tracing the growth of the movement as a whole. Religious periodicals helped to unite scattered individuals within the Established Church who shared a desire to spread experiential Christianity. By providing a forum for discussing issues related to this concern, these publications communicated Evangelical ideas throughout the Kirk, giving Evangelicals far greater influence than their relative lack of power in the ecclesiastical courts around the turn of the century suggested they would have. Religious voluntary societies enabled Evangelicals to translate their ideas into action on a wide range of issues. The seeming effectiveness of groups such as missionary and Bible societies made Evangelicalism increasingly attractive, and led to the incorporation of their activist approach into existing Kirk structures after the mid-1820s. However, Evangelicals struggled with the tensions between the gathered and territorial views of the Church inherent in their commitments both to societies and to the Establishment. Because Evangelicals, following the Scottish Reformers, believed that education encouraged biblically-based Christianity, they were actively involved in all levels of education, from Sabbath schools to the universities, helping to spread Evangelical ideas and practice among young people. Evangelicals' emphasis upon corporate prayer not only reflected their belief that they needed divine aid to achieve their aims, but built up social bonds at a local level and reinforced commitment to the other Evangelical institutions.

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40

Holmes, Janice Evelyn. "Religious revivalism and popular evangelicalism in Britain and Ireland 1859 - 1905." Thesis, Queen's University Belfast, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296827.

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41

McDonald, Jeffrey Stephen. "John Gerstner and the renewal of Reformed evangelicalism in modern America." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21157.

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John Gerstner (1914-1996) was a key figure in the renewal of Reformed evangelicalism in America in the second half of the twentieth century. Gerstner’s work as a church historian sought to shape evangelicalism, but also northern mainline Presbyterianism. In order to promote evangelical thought he wrote, taught, lectured, debated and preached widely. In order to achieve his aims he promoted the work of the great colonial theologian Jonathan Edwards. He also defended and endorsed biblical inerrancy and the Old Princeton theology. Gerstner was a critic of theological modernism and had reservations about the theology of Karl Barth—the great Swiss Reformed theologian. Part of Gerstner’s fame was his active participation in mainline Presbyterianism and in so many of the smaller Presbyterian denominations and in the wider evangelical movement. His renewal efforts within the United Presbyterian Church U.S.A. (later PCUSA) were largely a failure, but they did contribute to the surprising resurgence of Reformed evangelicalism. Evangelical marginalization in the mainline led Gerstner and other evangelicals to redirect their energy into new evangelical institutions, groups and denominations. Gerstner’s evangelical United Presbyterian Church of North America (UPCNA) background influenced the young scholar and the legacy of the UPCNA’s heritage can be detected in the popular forms of the Reformed evangelical movement that exist today. It is a central theme of this dissertation that Gerstner’s significance, at least partially, can be observed in the number of Reformed evangelical scholars and leaders who studied with him and play leading roles in the movement today.

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42

Mitchel, Patrick. "Distance and belonging : Evangelicalism and national identity in Ulster 1921-1998." Thesis, Brunel University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327350.

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Kirkpatrick, David Cook. "C. Rene Padilla : integral mission and the reshaping of global evangelicalism." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/21108.

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As Latin American evangelical theologians awoke to dependency on the North in the post-war period, they set the trajectory for a new contextual brand of evangelical Christianity. Ecuadorian Protestant theologian C. René Padilla (b. 1932) coined the term misión integral (integral mission), which first appeared on a public stage in Lausanne at the influential International Congress on World Evangelization of 1974—signalling both the rise of leadership from the Global South and a wider turn toward holistic mission within the global Protestant evangelical community. The concept of misión integral is an understanding of Christian mission that synthesizes the pursuit of justice with the offer of salvation. Padilla utilized the kingdom of God as the central theological motif in this synthesis. The thesis explores the dynamic interplay between Padilla and the global evangelical networks that formed, developed, and diffused misión integral. This first critical study of Padilla is structured thematically in order to provide a more detailed focus on each stage of this process. Earlier studies have largely framed misión integral as responding to Catholic theologies of liberation, beginning in the late 1960s or early 1970s. In contrast, I demonstrate that the origins of misión integral are found within a cluster of political and social forces reshaping post-war Latin America: rural-urban migration flows, the resulting complications of urbanization, and the rapid expansion of the universities, where Marxist ideas of revolutionary change presented a growing appeal to students. When Padilla became convinced of the inadequacy of his received North American evangelical theology of mission to meet such challenges, he began a search for theological materials with which he could address the Latin American context. In doing so, he sought to widen the parameters of an evangelical understanding of Christian mission. Padilla’s response was not purely Latin American nor driven by exclusively Latin American concerns. However, Padilla’s theology developed through a multidirectional and international conversation with a wide variety of interlocutors. Padilla became a metaphorical sponge—appropriating new theological perspectives from his undergraduate and graduate studies at Wheaton College in Illinois, his doctoral work in New Testament at the University of Manchester, the Presbyterian missionary-statesman, John A. Mackay, and the holistic tradition of American women missionaries through his closest colleague and wife Catharine Feser Padilla. This thesis explores these multidirectional conversations that shaped the concept of integral mission, and in doing so provides a corrective to current historiography. The process of developing the contours of integral mission would continue over the next two decades in a further series of transnational theological conversations. Particularly important were those Padilla conducted with the Peruvian Baptist Samuel Escobar and the Fraternidad Teológica Latinoamericana (Latin American Theological Fraternity), the British Anglican John R. W. Stott and the global evangelical movement, and the Argentine Methodist José Míguez Bonino and the ecumenical movement. Padilla’s theological networks cut both ways— influencing him and diffusing his influence to a wider Christian constituency. In focusing on these interlocutors, this thesis provides an assessment of the nature of Padilla’s influence upon the growing acceptance of integral mission within global evangelicalism. Today, the language of integral mission is being increasingly adopted by evangelical mission and relief organizations, evangelical political activists, official congress declarations, and Protestant ecclesial movements around the world.

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Snider, William E. "Introduction of faith healing into American evangelicalism a study of the life and influence of Dr. Charles Cullis /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p031-0177.

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Santos, Jose Leonardo. "Evangelical conversion and Latin American masculinity." Ann Arbor, Mich. : ProQuest, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3336817.

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Thesis (Ph.D. in Anthropology)--S.M.U.
Title from PDF title page (viewed Mar. 16, 2009). Source: Dissertation Abstracts International, Volume: 69-12, Section: A. Adviser: Caroline Brettell. Includes bibliographical references.

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Jones, Andrew Michael. "Continuation, breadth and impact of evangelicalism in the Church of Scotland, 1843-1900." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31384.

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This thesis examines the nature and role of evangelicalism within the Established Church of Scotland between the Disruption of 1843 and the end of the nineteenth century. It focuses on three prominent evangelical clergymen within the Church of Scotland and three contemporary religious periodicals. The thesis argues that the Church of Scotland developed theologically, socially, and culturally away from the conservative Calvinism of the Westminster Confession of Faith toward a more inclusive theology, while still maintaining typical evangelical views on missions, conversion, atonement, and the Bible. It further argues that the increasingly liberal evangelical movement contributed greatly to the post-Disruption recovery of the Church of Scotland. Chapter One considers the role of the evangelical Middle Party and especially the Edinburgh clergyman William Muir (1787-1869) in the initial recovery of the Establishment following the secession of a third of the clergy and nearly half her members in 1843. Chapter Two discusses the work of the Church's missionary organizations in the wake of Disruption, drawing on the reports of the Church's Home and Foreign Missionary Record. Chapter Three examines the life of Norman MacLeod (1812-1872), minister of the Barony Church, Glasgow, and argues that his Romantic sympathies greatly influenced the confessional liberalization of the Church. Chapter Four shows how the influence of this more theologically liberal evangelicalism was further advanced by MacLeod's religious periodical Good Words. Chapter Five focuses on Archibald Hamilton Charteris (1835-1908), a parish minister and later university professor whose efforts to democratize evangelistic and social work and encourage spiritual life strengthened and revitalized the Church at large. Finally, Chapter Six examines the Church of Scotland periodical begun by Charteris - Life and Work magazine - and considers its theological, spiritual, and social impact on the Church between 1879 and the turn of the new century.

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Williams, Joseph W. "The role of the intellect in eighteenth-century Evangelicalism and early Pentecostalism a comparative study /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Ramey, Michael L. "God in the hands of angry sinners a theoretical exploration of diagnosis and treatment of anger toward God in North American protestant evangelical Christians /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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49

Leto, Jason. "Gender, Sex, and Emotion: The Moravian Litany of the Wounds." Oxford, Ohio : Miami University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1176377212.

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Dickson, Neil T. R. "The history of the Open Brethren in Scotland 1838-1999." Thesis, University of Stirling, 2000. http://hdl.handle.net/1893/1949.

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The thesis is a history of the Open Brethren in Scotland. Its aim is to analyse the development of the movement incorporating its social history. A sequence of chapters traces the expansion and contraction of the movement and its internal development from its inception in 1838 until 1999. After an introductory chapter in which the aims and methods of the work will be set out, Chapter 2 examines the largely Bowesite movement of the 1840s and 1850s. Chapter 3 analyses the crucial decade which followed the 1859 Revival. In these chapters external growth and internal development are studied in conjunction with each other. The period of greatest increase for the movement was the late Victorian period and Chapter 4 analyses expansion until the outbreak of World War I. The Brethren were in their most developed form in the inter-war period of the twentieth century and this phase had an after-life until the mid-1960s. Chapter 6 examines patterns of growth and decline from 1914 until 1965 with, in addition, an investigation of the ethos of the movement when it was in its mature form. Complementary to Chapters 4 and 6 are Chapters 5 and 7 in which the internal development of the movement is examined for the respective periods. The classic era of the Brethren might be said to have ceased in the mid-1960s. Chapter 8 is devoted to an investigation of the spirituality of the movement from the 1830s until that decade and Chapter 9 to the relationship of the Brethren to culture and society for the same period. Chapter 10 examines the contemporary movement from the mid-1960s, analysing internal development and changes in membership size, spirituality, and attitudes to culture and society. The conclusion, Chapter 11, draws together the central themes of the thesis and presents some assessment.

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