Journal articles: 'Evangelicalism'

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Kent, John. "Evangelicals and Evangelicalism." Expository Times 101, no. 1 (October 1989): 24–25. http://dx.doi.org/10.1177/001452468910100111.

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WILLIAMS, DANIEL K. "American Evangelical Politics before the Christian Right." Journal of Ecclesiastical History 69, no. 2 (August 29, 2017): 367–72. http://dx.doi.org/10.1017/s0022046917000811.

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Is American Evangelicalism a politically progressive tradition? For contemporary observers who are familiar with American Evangelicalism only in its modern, politically conservative guise, the idea that many American Evangelicals have traditionally been on the left end of the political spectrum might come as a surprise. Yet, according to Randall Balmer's Evangelicalism in America and Frances Fitzgerald's The Evangelicals, both of which offer two-hundred-year surveys of Evangelical political activism in the United States, the Christian Right is an aberration in American Evangelicalism and not representative of the tradition's political orientation.

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Yosia, Adrianus. "Merupa Wujud Evangelikalisme di Indonesia: Suatu Usulan Awal." Veritas: Jurnal Teologi dan Pelayanan 19, no. 1 (May 24, 2020): 85–95. http://dx.doi.org/10.36421/veritas.v19i1.339.

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Artikel ini merupakan suatu usulan awal untuk mengejawantahkan bagaimana rupa “muka publik” dari gerakan injili di Indonesia. Artikel ini akan membahas siapakah kaum injili di Indonesia, ka-rakteristik teologis dari kaum injili, dan wujud usulan partisipasi gerakan injili di Indonesia. Karakteristik teologis dari kaum injili yang penulis usulkan adalah modifikasi dari Quadrilateral Bebbington, yaitu Pentagram Larsen. Sebagai dampaknya, artikel ini ingin mengusulkan dua gerakan dari merupa wujud gerakan injili di Indonesia, yaitu gerakan ke dalam dan gerakan keluar. Gerakan ke dalam ini merupakan semangat gereja untuk terus mereformasi diri, sedangkan gerakan ke luar ini merupakan semangat gereja untuk mereformasi kondisi sosial. Inilah suatu usulan awal dari merupa wujud gerakan injili di Indonesia. This article was written as a preliminary opinion to explore the "public face" of evangelicalism as a movement in Indonesia. Furthermore, this article will discuss who are the evangelicals in Indonesia, the theological characteristics from the evangelicals, and the form of evangelical's participation in Indonesia. The writer will argue that the modification from Bebbington's Quadrilateral, Larsen's Pentagram, can be theological characteristics from the evangelicals in Indonesia. As a consequence, this article will propose two ways of movements from evangelicalism in Indonesia, which are the inward and outward movements. The inward movement is the spirit of the evangelical church to reform itself, while the outward flow is the eagerness of the evangelical church to reform the social condition. Thus, these are initial observations for shaping evangelicalism in Indonesia.

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Johnston, Robert K. "Orthodoxy and Heresy: A Problem for Modern Evangelicalism." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 1 (September 12, 1997): 7–38. http://dx.doi.org/10.1163/27725472-06901003.

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What can be said about orthodoxy and heresy within evangelicalism? Using the categorical distinction between ‘bounded sets’ and ‘centered sets,’ this article argues that the first generations of evangelicals and those continuing in their stead (e.g, Henry, Wells) have defined orthodoxy primarily as a bounded set of fundamentals focused about truth. Transitional evangelical theologians (e.g., Carnell, Ramm) modulated this thinking by emphasizing the need for loving dialogue and cultural embrace. A second generation of evangelicals have redefined evangelicalism's orthodoxy in terms of a centered set (e.g., Hubbard, Pinnock, Stott). As a result, dialogue is being encouraged both (1) with wider Christianity and (2) with the larger culture; (3) The importance of community is being recognized; and ( 4) theological creativity is again being entertained. Yet there are risks. In particular, can a more fluid centering on the gospel allow evangelicals to judge heresy?

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Randall, Ian M. "Conservative Constructionist: The Early Influence of Billy Graham in Britain." Evangelical Quarterly: An International Review of Bible and Theology 67, no. 4 (September 6, 1995): 309–34. http://dx.doi.org/10.1163/27725472-06704003.

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A major influence on the development of evangelicalism in post-war Britain was the work of Billy Graham. It raised the level of confidence among British evangelicals, creating fresh links among them and strengthening their unity. It created a greater sense of urgency for evangelism with a consequent increase in activism. The heirs of Billy Graham’s evangelicalism constitute the mainstream of British evangelicalism.

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Bowman, Matthew. "Antirevivalism and Its Discontents: Liberal Evangelicalism, the American City, and the Sunday School, 1900–1929." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 262–90. http://dx.doi.org/10.1525/rac.2013.23.2.262.

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AbstractThis article examines the rise of antirevivalism among a certain strain of American evangelicals in the first years of the twentieth century. It argues that, influenced by the new discipline of psychology of religion and growing fear of the chaotic environment of the early twentieth-century city, these evangelicals found revivalist evangelicalism to be psychologically damaging and destructive of the process of Christian conversion. Instead, they conceived of a form of evangelicalism they called “liberal evangelicalism,” which repudiated the emotional and cathartic revivalist style of worship and, instead, insisted that evangelicalism could be rational, moderate, and targeted toward the cultivation of socially acceptable virtues. The venue they chose to pursue this form of evangelicalism was the Sunday school. Throughout the nineteenth century, liberal evangelicals feared, the Sunday school had emerged as a revival in miniature, one in which teachers were encouraged to exhort their students to come to cathartic, emotional conversion experiences— a strategy that had found its apotheosis in the “Decision Day,” a regular event in which students were subjected to emotional preaching and encouraged to confess their faith in Christ. Though the Decision Day was itself an evangelical attempt to deal with the transient nature of the city, liberal evangelicals began, in the early twentieth century, to redefine it in ways that would better facilitate the sort of gradual and developmental form of conversion in which they placed their faith. Leading the effort was George Albert Coe, a professor and Sunday school organizer who used his school to experiment with such reforms.

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Sweeney, Douglas A. "The Essential Evangelicalism Dialectic: The Historiography of the Early Neo-Evangelical Movement and the Observer-Participant Dilemma." Church History 60, no. 1 (March 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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Muller, Retief. "Evangelicalism and Racial Exclusivism in Afrikaner History: An Ambiguous Relationship." Journal of Reformed Theology 7, no. 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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Kretzschmar, Louise. "Evangelical Spirituality: a South African Perspective." Religion and Theology 5, no. 2 (1998): 154–75. http://dx.doi.org/10.1163/157430198x00039.

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AbstractThis article begins by providing definitions of spirituality and evangelicalism. It then introduces the multifaceted reality of South African evangelicalism. This is necessary because of the historical complexity of the origins of evangelicalism in South Africa and because of the variety of people, churches and missionary societies which propagated an evangelical approach. It explains the differences between evangelicals and ecumenicals and goes on to distinguish between conservative, moderate and radical evangelicalism It outlines the background to the establishment of the Evangelical Alliance of South Africa (TEASA) and argues that radical evangelicalism, because of its understanding of conversion, salvation and mission, and the actions that issue from these convictions, can make a significant contribution of the transformation of church and society in South Africa today.

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Silliman, Daniel. "An Evangelical is Anyone who Likes Billy Graham: Defining Evangelicalism with Carl Henry and Networks of Trust." Church History 90, no. 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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Balmer, Randall. "“An End to Unjust Inequality in the World”." Church History and Religious Culture 94, no. 4 (2014): 505–30. http://dx.doi.org/10.1163/18712428-09404002.

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Since the emergence of the Religious Right in the late 1970s, American evangelicalism has commonly been associated with conservative politics. An examination of nineteenth-century evangelicalism, however, suggests a different affinity. Antebellum evangelicals marched in the vanguard of social change with an agenda that almost invariably advocated for those on the margins of society, including women and African Americans. Evangelicals were involved in peace crusades and the temperance movement, a response to social ills associated with rampant alcohol consumption in the early republic. They advocated equal rights for women, including voting rights. Evangelicals in the North crusaded against slavery. Although Horace Mann, a Unitarian from Massachusetts, is the person most often associated with the rise of common schools, Protestants of a more evangelical stripe were early advocates of public education, including leaders in Ohio, Michigan, and Kentucky. Some evangelicals, including Charles Grandison Finney, even excoriated capitalism as inconsistent with Christian principles.

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Stewart, Kenneth J. "Did evangelicalism predate the eighteenth century?" Evangelical Quarterly 77, no. 2 (April 21, 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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CURTIS, HEATHER D. "Popular Media and the Global Expansion of American Evangelicalism in an Imperial Age." Journal of American Studies 51, no. 4 (October 10, 2017): 1043–67. http://dx.doi.org/10.1017/s0021875816001407.

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This article examines the crucial role that print media played in the global expansion of American evangelicalism during the late 1890s: a moment when the United States was exercising new forms of military, economic, and cultural power to extend its influence in world affairs. Analyzing the strategies that publicists employed to make the popular press an effective medium of spreading American evangelicalism sheds light on the theological and social factors that influenced – and circumscribed – the ways in which evangelicals imagined, fostered, and undermined the creation of a global Christian community in this increasingly imperial era.

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Maskell, Caleb J. D. "Secularism, Synthesis, and Antebellum Evangelical Self-Understanding." Church History 84, no. 3 (September 2015): 616–20. http://dx.doi.org/10.1017/s0009640715000542.

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In Secularism In Antebellum America, John Modern extensively and directly engages with what he calls Mark Noll's “magisterial treatment of evangelicalism” in America's God. In light of this, I have been surprised at what a challenge it has been to bring these books into conversation with one another on the subject of evangelicals and evangelicalism. The central reason for the difficulty, I think, is that Modern's treatment of antebellum evangelical print culture—his chapter entitled “Evangelical Secularism and the Measure of Leviathan”—is not actually about evangelicals. It is about secularism. And that, in a nutshell, is Modern's point. Throughout his book, he works hard to bring what he sees as the background into the foreground, rendering the emergent atmosphere of secularism as the protagonist in his story of evangelical media practices.

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Williams, D. H. "Reflections on Retrieving the Tradition and Renewing Evangelicalism: a response." Scottish Journal of Theology 55, no. 1 (February 2002): 105–12. http://dx.doi.org/10.1017/s0036930602000170.

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American evangelicals are in the process of discovering patristics. Books, articles, large-scale projects of scripture commentary produced by evangelical publishers, growing numbers of courses offered and students who wish to take them demonstrate that serious study of the literary and intellectual life of early Christianity is slowly moving into current theological reflections of evangelicalism. By ‘serious study’ I am signaling a distinction from those contemporary readings of the early fathers which have tended to re-make them in the image of twentieth-century evangelicalism. In their own right then, the fathers are being heard as having relevant voices.

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Ganiel, Gladys, and Emma Soye. "‘The Last Bastion of Evangelicalism in Europe?’ Evangelicalism and Religiosity in Northern Ireland." Religions 15, no. 6 (June 4, 2024): 696. http://dx.doi.org/10.3390/rel15060696.

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This article explores whether or to what extent Northen Ireland—long-noted for its unusually high levels of religiosity—remains, as the late preacher-politician Rev Ian Paisley (d. 2014) described it: the last bastion of evangelicalism in Europe. It presents the results of two major polls conducted in 2023, which together provide the most comprehensive picture of religion in Northern Ireland in two decades. The polls were a representative survey of Northern Ireland, carried out by a professional research company, and a self-selecting online questionnaire distributed by the Evangelical Alliance in Northern Ireland. The data confirm continued high levels of religiosity, with 50 percent of the general population reporting that they are practising Christians. Surprisingly, 38 percent of practising Catholics self-identify as evangelical—up from six percent in a 2004 survey. Men are more likely to identify as evangelical than women, and young practising Christians (18–34) are more likely to identify as evangelical than other age groups. As expected, evangelicals hold more morally/socially conservative views on a range of issues. We also develop a new four-fold typology to describe evangelicals in Northern Ireland: broad-church evangelicals, classic evangelicals, Catholic evangelicals, and ex-vangelicals (those who were once evangelical but no longer identify as such).

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Mikeshin, Igor. ""A Prophet Has No Honor in the Prophet’s Own Country"." Temenos - Nordic Journal of Comparative Religion 56, no. 2 (December 18, 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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SCHÄFER, AXEL R. "Evangelical Global Engagement and the American State after World War II." Journal of American Studies 51, no. 4 (October 10, 2017): 1069–94. http://dx.doi.org/10.1017/s0021875816001377.

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The resurgence of American evangelicalism since the 1940s unfolded in conjunction with efforts by policymakers to instrumentalize religion for the assertion of empire. Missions and foreign aid are two key areas where these dynamics intersected. They show that evangelicals were both at home in the “American century” and deeply critical of global power. Rather than being a weakness, however, these tensions enabled the movement to become a crucial arbiter at a time when the country's new role was not yet firmly legitimized at home. In particular, evangelicalism helped reconcile isolationist, antistatist, and antimilitarist sentiments with hegemonic aspirations, the national security state, and the military–industrial complex.

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Van Dyken, Tamara J. "Worship Wars, Gospel Hymns, and Cultural Engagement in American Evangelicalism, 1890–1940." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 191–217. http://dx.doi.org/10.1525/rac.2017.27.2.191.

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AbstractThis article argues that gospel hymnody was integral to the construction of modern evangelicalism. Through an analysis of the debate over worship music in three denominations, the Methodist Episcopal Church, the Christian Reformed Church, and the Reformed Church in America, from 1890–1940, I reveal how worship music was essential to the negotiation between churchly tradition and practical faith, between institutional authority and popular choice that characterized the twentieth-century “liberal/conservative” divide. While seemingly innocuous, debates over the legitimacy of gospel hymns in congregational worship were a significant aspect of the increasing theological, social, and cultural divisions within denominations as well as between evangelicals more broadly. Gospel hymnody became representative of a newly respectable, nonsectarian, and populist evangelicalism that stressed individualized salvation and personal choice, often putting it at odds with doctrinal orthodoxy and church tradition. These songs fostered an imagined community of conservative evangelicals, one whose formation rested on personal choice and whose authority revolved around a network of nondenominational organizations rather than an institutional body. At the same time, denominational debates about gospel hymnody reveal the fluid nature of the conservative/liberal binary and the complicated relationship between evangelicalism and modernism generally. While characterizations of “liberal” and “conservative” tend to emphasize biblical interpretation, the inclusion of worship music and style complicates this narrow focus. As is evident through the case studies, denominations typically categorized as theologically liberal or conservative also incorporated both traditional and modern elements of worship.

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STONEMAN, TIMOTHY. "Global Radio Broadcasting and the Dynamics of American Evangelicalism." Journal of American Studies 51, no. 4 (October 10, 2017): 1139–70. http://dx.doi.org/10.1017/s0021875816002000.

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During the middle decades of the twentieth century, American evangelicals broadened their global outlook and operations, becoming the largest private radio broadcasters in the world. As they expanded overseas after World War II, American evangelicals encountered a world in crisis due to the Cold War, population growth, and processes of decolonization, affecting Western missions. Evangelical broadcasting advocates promoted mass media as a means to address the shifting demographic, political, and religious balance between the global North and South. Global radio broadcasting demonstrated a dynamic tension within American evangelicalism between innovative and conservative impulses, which was particularly evident in the area of reception.

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Piggin, Stuart. "‘Not a Little Holy Club’: Lay and Clerical Leadership in Australian Anglican Evangelicalism 1788–1988." Studies in Church History 26 (1989): 367–83. http://dx.doi.org/10.1017/s0424208400011050.

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Evangelicalism is a good branch of Christianity in which to study lay ministry. Australian evangelicalism is a good branch of evangelicalism for such a study. Sydney and Melbourne evangelicalism are good branches of Australian evangelicalism on which to make this study. And Anglican evangelicalism is a good branch of Sydney and Melbourne evangelicalism on which to focus the study.

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Bloesch, Donald G. "Evangelicalism." Dialog: A Journal of Theology 47, no. 1 (March 2008): 16–20. http://dx.doi.org/10.1111/j.1540-6385.2008.00363.x.

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Kyle, Richard. "Evangelicalism." History: Reviews of New Books 23, no. 3 (April 1995): 137–38. http://dx.doi.org/10.1080/03612759.1995.9951141.

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Watt, David Harrington. "The Private Hopes of American Fundamentalists and Evangelicals, 1925-1975." Religion and American Culture: A Journal of Interpretation 1, no. 2 (1991): 155–75. http://dx.doi.org/10.1525/rac.1991.1.2.03a00020.

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Much of the best recent scholarship on conservative Protestantism in the middle decades of this Century focuses on what is sometimes called the “mainstream” of interdenominational evangelicalism. Although this variety of evangelicalism was deeply influenced by and, indeed, in some respects the direct successor to the fundamentalist movement of the 1910's, 1920's, and 1930's, it did not begin to assume its present shape until the early 1940's. The formation of the National Association of Evangelicals in 1942 is a convenient symbol of the emergence of what we now think of as constituting the evangelical mainstream.Drafting a perfect definition of this mainstream is impossible; drafting a good working description of it is not. In the present context, “evangelical mainstream” simply refers to that network of born-again Christians associated with the Billy Graham Evangelistic Association, the National Association of Evangelicals, and Campus Crusade for Christ; with schools such as the Moody Bible Institute, Füller Seminary, and Wheaton College; with publishing firms like Eerdman's and Zondervan; and with magazines such as Christianity Today, Eternity, and Moody Monthly.

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Smith, Mark. "The Roots of Resurgence: Evangelical Parish Ministry in the mid-Twentieth Century." Studies in Church History 44 (2008): 318–28. http://dx.doi.org/10.1017/s0424208400003685.

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Historical analyses of twentieth-century evangelicalism have rarely focused on the experience of the parish. In many respects this is unsurprising. The renaissance in the historiography of evangelicalism since the 1970s has concentrated primarily on the eighteenth and nineteenth centuries, leaving the twentieth – and especially the period after the Second World War – relatively unexplored. Where work has been done, it has tended to focus on ecclesiastical politics, activity in universities, and biographies of major leaders. Nor are more general histories particularly illuminating in this respect. Roger Lloyd, for example, concentrates on Anglo-Catholics and modernists rather than evangelicals and Paul Welsby, whose work devotes considerable space to pastoral ministry, is more concerned with its organization than with its practice. The consequence of this historiographical gap has not been so much to create a vacuum in relation to mid-twentieth century Anglican evangelicalism as to leave an impression of a rather elitist movement, dominated by the products of Public Schools and the Inter-Varsity Fellowship (IVF) and therefore almost irremediably middle class. Ironically, this impression has been reinforced by the one substantial study of mid-twentieth century parish evangelicalism so far in print – Alister Chapman’s study of the ministry of John Stott at All Souls, Langham Place: ‘Evangelical Anglicans,’ he notes, just as much if not more than other Anglicans, continued to be associated with the middle classes, and they had significant difficulties reaching people lower down the social scale.’

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Kelley, Mary. "“Pen and Ink Communion”: Evangelical Reading and Writing in Antebellum America." New England Quarterly 84, no. 4 (December 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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Le Bruyns, Clint. "Can Any Public Good Come from Evangelicals? Theological Paradigms and Possibilities Toward a Transforming South Africa." Religion and Theology 13, no. 3-4 (2006): 341–58. http://dx.doi.org/10.1163/157430106779024617.

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AbstractThis article employs the methodological framework of Gabriel Fackre on contemporary evangelicalism to explore the discernible public import of the evangelical movement within South Africa. It argues that evangelicals are already participants in public life and can potentially contribute to the healing of a divided and scarred South Africa through their respective ecclesial and theological capital.

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Curtis, Jesse. "White Evangelicals as a “People”: The Church Growth Movement from India to the United States." Religion and American Culture 30, no. 1 (2020): 108–46. http://dx.doi.org/10.1017/rac.2020.2.

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ABSTRACTThis article begins with a simple question: How did white evangelicals respond to the civil rights movement? Traditional answers are overwhelmingly political. As the story goes, white evangelicals became Republicans. In contrast, this article finds racial meaning in the places white evangelicals, themselves, insisted were most important: their churches. The task of evangelization did not stop for a racial revolution. What white evangelicals did with race as they tried to grow their churches is the subject of this article. Using the archives of the leading evangelical church growth theorists, this article traces the emergence and transformation of the Church Growth Movement (CGM). It shows how evangelistic strategies created in caste-conscious India in the 1930s came to be deployed in American metropolitan areas decades later. After first resisting efforts to bring these missionary approaches to the United States, CGM founder Donald McGavran embraced their use in the wake of the civil rights movement. During the 1970s, the CGM defined white Americans as “a people” akin to castes or tribes in the Global South. Drawing on the revival of white ethnic identities in American culture, church growth leaders imagined whiteness as pluralism rather than hierarchy. Embracing a culture of consumption, they sought to sell an appealing brand of evangelicalism to the white American middle class. The CGM story illuminates the transnational movement of people and ideas in evangelicalism, the often-creative tension between evangelical practices and American culture, and the ways in which racism inflected white evangelicals’ most basic theological commitments.

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Potter, Ronald Clifton. "The new Black Evangelicals." Review & Expositor 117, no. 1 (February 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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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, no. 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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Carpenedo, Manoela. "Christian Zionist religiouscapes in Brazil: Understanding Judaizing practices and Zionist inclinations in Brazilian Charismatic Evangelicalism." Social Compass 68, no. 2 (June 2021): 204–17. http://dx.doi.org/10.1177/00377686211014843.

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The increasing appropriation by Charismatic Evangelicals of Jewish narratives, rituals, and even Zionist anxieties is now evident in many parts of the globe. Drawing on two cases, one based on a Brazilian Neo-Pentecostal church and another based on an ethnographic investigation of a ‘Judaizing Evangelical’ community in Brazil this study interrogates to what extent we can comprehend this emerging tendency within Brazilian Charismatic Evangelicalism as a result of the spread of Anglo-American Christian Zionism. The article contends that while there are significant overlaps between Anglo-American Christian Zionism and the Zionist and Judaizing tendencies within Brazilian Charismatic Evangelicalism, it is reductionist to comprehend the Brazilian case exclusively through Anglo-American frameworks. Given the particularities of the Brazilian Charismatic evangelical context, the article points to the unique ways in which Christian Zionist tendencies are being ‘glocalized’ in this country.

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Tseng, Timothy. "Protestantism in Twentieth-Century Chinese America: The Impact of Transnationalism on the Chinese Diaspora." Journal of American-East Asian Relations 13, no. 1-2 (2006): 121–48. http://dx.doi.org/10.1163/187656106793645196.

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AbstractThis article examines how an indigenous form of evangelicalism became the predominant form of Chinese Protestantism in the United States since 1949. Chinese-American Protestantism was so thoroughly reconstructed by separatist immigrants from the Diaspora and American-born (or American-raised) evangelicals that affiliation with mainline Protestant denominations and organizations is no longer desired. This development has revitalized Chinese-American Protestantism. Indeed, Chinese evangelicalism is one of the fastest-growing religions in China, the Chinese Diaspora, and among Chinese in America. Though the percentage of Chinese Americans affiliated with Christianity is not nearly as high as that of Korean Americans, Chinese-American Protestantism has achieved impressive numeric growth over the past fifty years. Much of this growth can be attributed to the large number of Chinese who have migrated to North America since World War II.

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Hayden, Roger. "ENLIGHTENED EVANGELICALISM." Baptist Quarterly 44, no. 6 (April 2012): 364–68. http://dx.doi.org/10.1179/bqu.2012.44.6.005.

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Fackre, Gabriel. "Whither Evangelicalism?" Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 1 (February 1997): 12–15. http://dx.doi.org/10.1177/106385129700600103.

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Forster, Dion. "New directions in evangelical Christianities." Theology 122, no. 4 (June 25, 2019): 267–75. http://dx.doi.org/10.1177/0040571x19843746.

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This article presents an analysis of some contemporary trends and developments in evangelical theologies and movements. This is of importance to members of Christian groups, Christian leaders and academics, since we have seen how forms of evangelicalism have shifted political realities, split historical denominations and altered global perspectives on Christianities. The article argues that contemporary trends and developments in evangelical theologies are mediated in relation to shifts in, and challenges to, social identity construction and the social location of evangelicals. This claim is illustrated by explicating some more notable examples of how evangelical theologies, and evangelical identities, operate in contemporary public life. It is shown that evangelical theologies have developed in relation to changes in views on gender identities, political identities, multiculturalism and religious diversity. These are relatable, in some ways, to the effects of globalization and the proliferation of social media. The article concludes with a discussion of two possible outcomes for evangelical theologies and evangelicalism.

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Jones, Andrew Michael. "Moderating Evangelicalism: Revd William Muir of St. Stephen's, Edinburgh." Scottish Church History 48, no. 1 (April 2019): 68–82. http://dx.doi.org/10.3366/sch.2019.0004.

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Of those ministers within the pale of pre-Disruption evangelicalism who remained in the Established Church of Scotland following the cataclysmic events of 18 May 1843, none is more paradigmatic than Revd William Muir. Deeply committed to evangelical preaching, rich parish ministry, philanthropic and evangelistic activism, and the idea of a National Kirk, Muir – along with Norman Macleod and others – played a critical role in piloting the ecclesiastical ship through the rough waters of the mid-to-late 1840s and into the era of recovery in which other establishment evangelicals began to exert influence.

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Ross, Melanie. "Evangelical Worship: A Conversation with Three Publics." International Journal of Public Theology 12, no. 2 (July 19, 2018): 178–94. http://dx.doi.org/10.1163/15697320-12341534.

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Abstract In this article the author makes an argument for evangelical worship as a form of public theology. The analysis proceeds in three parts. The first section examines depictions of evangelicals in American public media in order to show how evangelicalism and worship are closely linked in society’s imagination. The second section draws on debates between David Tracy and George Lindbeck to explain evangelicals’ distinctive approach to worship and witness. The third section presents a case study of a Sunday service at an evangelical megachurch, and suggests that increased attention to congregational worship practices can mitigate tensions between populist and academic understandings of public theology.

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Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History." Scottish Church History 49, no. 2 (October 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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SMITH, MARK. "Henry Ryder and the Bath CMS: Evangelical and High Church Controversy in the Later Hanoverian Church." Journal of Ecclesiastical History 62, no. 4 (September 19, 2011): 726–43. http://dx.doi.org/10.1017/s002204691000117x.

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The early nineteenth century saw a turn in Anglican Evangelicalism towards respectability and regularity. The same period paradoxically saw renewed controversy with some High Churchmen while others were more inclined to cooperate with the Evangelical movement. A case study of the early episcopal career of Henry Ryder illuminates this phenomenon, showing that while there were important divisions in doctrine between Evangelicals and High Churchmen, Evangelical innovations in practice proved more radical and controversial and provoked a divided response among their High Church brethren.

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Marshall, K. L. "Revisiting the Scopes Trial: Young-Earth Creationism, Creation Science, and the Evangelical Denial of Climate Change." Religions 12, no. 2 (February 20, 2021): 133. http://dx.doi.org/10.3390/rel12020133.

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In the century since the Scopes Trial, one of the most influential dogmas to shape American evangelicalism has been that of young-earth creationism. This article explains why, with its arm of “creation science,” young-earth creationism is a significant factor in evangelicals’ widespread denial of anthropogenic climate change. Young-earth creationism has become closely intertwined with doctrines such as the Bible’s divine authority and the Imago Dei, as well as with social issues such as abortion and euthanasia. Addressing this aspect of the environmental crisis among evangelicals will require a re-orientation of biblical authority so as to approach social issues through a hermeneutic that is able to acknowledge the reality and imminent threat of climate change.

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Luscombe, Philip. "Book Review: Evangelicalism and Science, Evangelicals and Science in Historical Perspective." Expository Times 111, no. 8 (May 2000): 282–83. http://dx.doi.org/10.1177/001452460011100830.

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STEENSLAND, BRIAN. "EVANGELICALS, THEN AND NOW: PLAUSIBILITY, BOUNDARIES, AND AMERICAN EVANGELICALISM AS ETHNICITY." Journal for the Scientific Study of Religion 58, no. 4 (December 2019): 921–24. http://dx.doi.org/10.1111/jssr.12629.

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Greene, Larry. "Warren, Liberals And Communish - The "Red Decade" Revisited." Teaching History: A Journal of Methods 20, no. 2 (September 1, 1995): 94–95. http://dx.doi.org/10.33043/th.20.2.94-95.

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This collection of essays belongs in every academic library but unfortunately has limited application for the classroom. In the excellent introduction, the editors define evangelicalism as a variation of Protestantism that places religious authority in the Bible, emphasizes conversion as the central religious experience, pursues an aggressive but individualistic approach to missions and social action, and stresses the Crucifixion as the key event in the Bible. Evangelicalism's historic roots were in the revivals of the eighteenth century, particularly the American Great Awakening and the development of Methodism in the British Isles.

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Glass, William. "Noll, Bebbington, & Rawlek, Eds., Evangelicalism - Comparative Studies Of Popular Protestantism In North America, The British Isles, And Beyond, 1700-1990." Teaching History: A Journal of Methods 20, no. 2 (September 1, 1995): 91–92. http://dx.doi.org/10.33043/th.20.2.91-92.

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This collection of essays belongs in every academic library but unfortunately has limited application for the classroom. In the excellent introduction, the editors define evangelicalism as a variation of Protestantism that places religious authority in the Bible, emphasizes conversion as the central religious experience, pursues an aggressive but individualistic approach to missions and social action, and stresses the Crucifixion as the key event in the Bible. Evangelicalism's historic roots were in the revivals of the eighteenth century, particularly the American Great Awakening and the development of Methodism in the British Isles.

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Allert, Craig D. "What Are We Trying to Conserve?: Evangelicalism and Sola Scriptura." Evangelical Quarterly 76, no. 4 (April 30, 2004): 327–48. http://dx.doi.org/10.1163/27725472-07604003.

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At its heart Evangelicalism is a conservative movement. But the various streams of influence that converge in this movement have left Evangelicalism with a confused legacy – controlling influence. This legacy is readily apparent in Evangelicalism’s claim of anchoring itself in the Reformation and its insistence on biblical authority. The appeal to the ‘Reformation view’ is often made without understanding or indicating the contextual issues fundamental to understanding that very view. Thus the contemporary evangelical is often called to hold a version of sola scriptura that was not, in fact the version of Luther or Calvin. The contemporary version of sola scriptura, apparently based on Luther and Calvin, is then used as a reason to reject Tradition as a source for theology. It is here shown these Reformers did not reject Tradition in favor of the Bible alone. The slogan must be understood within its proper historical context. The dangers of a rejection of Tradition can be seen in the radicals Franck and Grebel. If appeal is made to ‘the reformers view’ of sola scriptura it is essential that we understand the context of that appeal if we are to offer it as the evangelical view.

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Letham, Robert, and Donald Macleod. "Is Evangelicalism Christian?" Evangelical Quarterly: An International Review of Bible and Theology 67, no. 1 (September 6, 1995): 3–34. http://dx.doi.org/10.1163/27725472-06701002.

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Two theologians belonging to the Reformed tradition discuss the nature of contemporary evangelicalism. Letham argues that it has cost the balanced God-centred, trinitarian structure of the Reformers and its churchly character, and has become man-centred. It is in danger of capitulating to philosophical voices from outside the church. Macleod discusses at greater length the historical roots of evangelicalism in the Scottish context and the difficulties of defining the movement. He largely agrees with Letham’s strictures on modern evangelicalism and offers some comments on the way forward.

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Hatano, Yoko. "Evangelicalism in "Ruth"." Modern Language Review 95, no. 3 (July 2000): 634. http://dx.doi.org/10.2307/3735492.

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DAVISON HUNTER, JAMES. "EVANGELICALISM: A RETROSPECTIVE." Journal for the Scientific Study of Religion 58, no. 4 (December 2019): 924–26. http://dx.doi.org/10.1111/jssr.12630.

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Norman, Edward. "Book Review: Evangelicalism." Theology 97, no. 780 (November 1994): 472–73. http://dx.doi.org/10.1177/0040571x9409700632.

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Mouw, Richard J. "Evangelicalism and Philosophy." Theology Today 44, no. 3 (October 1987): 329–37. http://dx.doi.org/10.1177/004057368704400305.

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Journal articles on the topic 'Evangelicalism'

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