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Academic literature on the topic 'Mainstream churches'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Mainstream churches"

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Muyuni, Audrey, and Austin M. Cheyeka. "Youth Conversion from Mainstream to Pentecostal Churches: A Case of Selected Churches in Matero and Emmasdale Townships in Lusaka District." Journal of Law and Social Sciences 4, no. 2 (June 30, 2020): 14–20. http://dx.doi.org/10.53974/unza.jlss.4.2.468.

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The study sought to investigate the reasons that led to youth conversion from mainstream to Pentecostal churches in Emmasdale and in the neighbourhood of Matero. The study was guided by Horton’s intellectualist theory of conversion in Africa. It used a case study design. The method of data collection included semi-structured interviews, focus group discussions and questionnaire. Findings of the study were that, there was automatic conversion taking place among the youths in mainstream churches to Pentecostalism. This was evident in all respondents in mega Pentecostal Church who had a mainstream background. Church leaders in mainstream churches were aware of youth converting to Pentecostal churches by accepting back the youths who had converted to a Pentecostal Church but had later made up their minds to go back. The study further revealed that non-Pentecostal parents supported and encouraged their children who converted to a mega Pentecostal Church owing to incentives such as; scholarships, employment and supportive programmes provided to their children. The study recommends that: sermon presentation should be revised in some mainstream churches. Explaining scriptures should not be exegetical only but linking scriptures to real life struggles of the youth. The church leaders in mainstream churches must formulate programmes that are more practical and youth oriented like charismatic prayer service, provision of scholarship, employment and positions of responsibilities through different ministries within the mainstream churches. Non-Pentecostal parents should not be too sceptical about children who associate themselves with Pentecostalism but encourage them to genuinely convert to this brand of Christianity.
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Ross, Kenneth R. "Preaching in Mainstream Christian Churches in Malawi1." Journal of Religion in Africa 25, no. 1 (1995): 3–24. http://dx.doi.org/10.1163/157006600x00230.

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Pettus, Katherine Irene. "Churches and International Policy: The Case of the “War On Drugs,” a Call to Metanoia." Philosophia Reformata 81, no. 1 (May 4, 2016): 50–69. http://dx.doi.org/10.1163/23528230-08101004.

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Organized religion has played a key role in shaping national and international policy for millennia. This paper discusses the parts some Christian churches have played in creating and supporting drug control policies stipulated inunmultilateral treaties. Mainstream churches have largely ignored the harms these policies inflict on vulnerable populations, including both people who use drugs, and those who are terminally ill and cannot access controlled medicines for pain relief. Mainstream – especially theologically “conservative” – churches reject people who use drugs, an approach that damages individuals, families, and communities both inside and outside the church, along multiple dimensions. This damage has, dialectically, produced a counter-theology and praxis that prioritizes compassionate ministry and insists on metanoia, a scriptural ethic of hospitality and evidence based care. Churches must play a prophetic role according to scripture, contemporary theologians, and Christians engaged in social justice praxis, in ministering to individuals who are marginalized and criminalized for using prohibited substances.
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Bruce, Steve. "Militants and the Margins: British Political Protestantism." Sociological Review 34, no. 4 (November 1986): 797–811. http://dx.doi.org/10.1111/j.1467-954x.1986.tb00697.x.

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While only some sections of the major British denominations have become open advocates of ecumenism, all the mainstream Protestant churches have reacted to the fragmentation of Protestantism into a large number of competing organisations by accepting religious pluralism and by endorsing religious toleration. This is reflected in the absence of mainstream Protestant church support for political Protestant movements in modern Britain. This paper presents evidence for the claim that almost all modern militant Protestant leaders have been either Baptists or independent evangelicals and offers suggestions in terms of class support, the structure of the mainstream denominations, and their socialisation procedures to explain this phenomenon.
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Gooren, Henri. "Pentecostalization and Politics in Paraguay and Chile." Religions 9, no. 11 (November 3, 2018): 340. http://dx.doi.org/10.3390/rel9110340.

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This article analyzes Pentecostal churches in Paraguay and Chile, tracing how their older ethos of politics as worldly and corrupt is gradually changing and why. It explores changing church–state relations and conceptions of political culture and citizenship among Pentecostal members and leaders, and assesses some mutual influences that Pentecostal and mainstream Protestant churches exert on each other. Chile has the oldest autochthonous Pentecostal churches of Latin America, whereas Pentecostal growth only recently started in Paraguay, providing a contrast in levels of Pentecostalization. The article develops a general overview of modes of (in)direct involvement of Pentecostal leaders and members in national politics by assessing the risks and advantages of five possible positions.
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Sukamto, Amos, and S. Panca Parulian. "Religious Community Responses to the Public Policy of the Indonesian Government Related to the covid-19 Pandemic." Journal of Law, Religion and State 8, no. 2-3 (December 16, 2020): 273–83. http://dx.doi.org/10.1163/22124810-2020006.

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Abstract The purpose of this article is to analyze religious responses to the policy of Indonesian government in dealing with the covid-19 pandemic. Article 4 of Government Regulation (PP) No. 21/2020 mentions restrictions on religious activities. The response of the religious community to this government policy was varied. The Council of Indonesian Ulama, Majelis Ulama Indonesia (mui), issued several fatwas containing a ban on worship involving large numbers of people. A small group of fanatic Muslims initially opposed the policy, but eventually followed it. Among Protestants, the mainstream and Pentecostal churches under the Communion of Churches in Indonesia (pgi) are highly coordinated with government regulations. Some Pentecostal churches attempted to continue holding worship together for reasons of holy communion, but eventually they followed government regulations. The Catholic church followed government regulations consistently.
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Smit, Peter-Ben. "Old Catholic Theology: An Introduction." Brill Research Perspectives in Theological Traditions 1, no. 1 (October 21, 2019): 1–139. http://dx.doi.org/10.1163/25898809-12340001.

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Abstract Old Catholic theology is the theology that is characteristic of the Old Catholic Churches of the Union of Utrecht. Old Catholic Theology: An Introduction, authored by Peter-Ben Smit, an acknowledged expert in the field, outlines the main characteristics of and influences on Old Catholic theology, as well as the extant ecumenical relationships of the Old Catholic Churches. In doing so, it covers what may be called ‘mainstream’ Old Catholic theology, while paying attention to extant diversity within the Old Catholic tradition. Particular attention is given to the hermeneutical approach to theology, ecclesiology, sacramental theology and ecumenical theology. Old Catholic theology has come to be characterized by a sacramental understanding of the church. This is the result of ecumenical dialogue and the basis upon which the Old Catholic Churches engage in ecumenical rapprochement. Hermeneutics of Scripture and tradition plays an important role as well, given that Old Catholic Churches have developed their own form of a hermeneutics of communion.
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Ross, Kenneth R. "Preaching in Mainstream Christian Churches in Malawi: A Survey and Analysis." Journal of Religion in Africa 25, no. 1 (February 1995): 3. http://dx.doi.org/10.2307/1581136.

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Rymarz, Richard. "Nurturing well‐being through religious commitment: challenges for mainstream Christian churches." International Journal of Children's Spirituality 14, no. 3 (July 29, 2009): 249–60. http://dx.doi.org/10.1080/13644360903086521.

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MAFFLY-KIPP, LAURIE F. "RESURRECTING LIBERALS: A NEW AGE OF AMERICAN SPIRITUALITY." Modern Intellectual History 6, no. 2 (August 2009): 445–56. http://dx.doi.org/10.1017/s1479244309002169.

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Those religious believers still willing to claim the term “liberal” are tired of being kicked around. In a swelling chorus of outrage, they have fought back against the cultural hegemony of evangelicals and the rampant rumors of liberal demise that have haunted their sanctuaries for the past three decades. In reaction, some mainstream Protestant churches in this camp have mounted concerted and organized efforts to rescript their public relations. I think here, in particular, of the United Church of Christ (UCC), a left-leaning denomination that launched a massive advertising campaign in 2004 to raise its public profile. That effort is perhaps best known for its prominent comma (“God is still speaking,”) and edgy advertisements depicting bouncers at the doors of conservative churches who physically eject potential members not in conformance with their white, heterosexual standards. The banning of those ads by many television stations, at the behest of conservative religious groups that took exception to the UCC proclamation of inclusiveness as a stab at evangelical orthodoxy, may only confirm the mainstream lament that liberalism is truly a countercultural proposition.
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Dissertations / Theses on the topic "Mainstream churches"

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Jones, Ian. "The 'mainstream' churches in Birmingham, c. 1945-1998 : the local church and generational change." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340904.

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Age, Daniel W. "Beyond fixity and freedom : mainstream Protestantism's relationship to society in North America : from identification to differentiation." Thesis, University of St Andrews, 1999. http://hdl.handle.net/10023/13710.

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The Thesis argues the following: (1) Mainstream Protestant constituencies in the USA in this century have been problematically identified with the modem socio-cultural world organized around liberal values. (2) This has been manifested by (A) attempts to integrate Christianity into modem society on terms fundamentally in harmony with the principles of modernity; (B) attempts to employ Christian values to regulate society - attempts which are in tension with the underlying principles of ethos of modernity. (3) The thesis discovers the theological and historical roots of these patterns and points out the flaws in two movements that emerged in reaction to these patterns. (4) In a final chapter, the thesis accesses select theoretical resources which demonstrate the importance and basis of Christianity sustaining a differentiated relationship to society. In the conclusion, the gains derived from this theoretical inquiry are returned to the historical problem analyzed in the body of the dissertation.
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Hall, Margaret, and N/A. "Today’s Song for Tomorrow’s Church: The Role Played by Contemporary Popular Music in Attracting Young People to Church." Griffith University. School of Popular Music, 2007. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070912.141700.

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This thesis is a phenomenology highlighting the phenomenon of declining youth attendance at mainstream churches where traditional church music is used in worship and the emergence of megachurches where young people are attending and contemporary popular styles of music is used in worship. An Australian Broadcasting Authority survey in 1999 revealed that music is a major influence in the lives of youth, assisting in their identity creation, in their making friends, and in relieving their stress. The survey also notes that youth prefer contemporary popular music and, in particular, rock. This is in stark contrast to the traditional music played and sung in mainstream churches, which tends to be neither meaningful nor relevant to youth, largely because they do not identify with it. An increasing proportion of youth are rejecting the mainstream traditional churches such as Anglican, Catholic, Baptist, Uniting Church. National Church Life Surveys in Australia show that by 2001, only fourteen percent of church attenders were young adults. Young non-attenders complained they found church services boring and unfulfilling. This declining youth membership does not auger well for the mainstream church’s future. It is clearly evident that, in Australian society a culture gap has emerged between the secular world and the mainstream Christian church. This thesis examines the role of contemporary popular music in attracting young people to church. Although, in comparatively recent times there has been some movement towards contemporizing worship services in mainstream churches, the change has met strong resistance, but that resistance is based on invalid arguments and the mainstream church is yet to respond effectively to the increasing culture gap and growing alienation of the young. Mainstream congregations are not adequately encouraged to participate in singing praise and thanks to God. Although the lyrics of songs that focus on thanks and praise can teach a Christian message, as well as promote an awareness of the presence of God, the importance of this aspect of worship appears to have been overlooked, even though music has always been a part of worship, with multiple biblical scriptures cementing its pivotal role. In 1980 twelve people began Christian City Church (CCC), a new church which was not one of the mainstream churches, with a vision to communicate the Christian message to the whole of Sydney. CCC used contemporary music as a vehicle to make their message relevant. That church has been strikingly successful, and had grown to five thousand members by 2004. This thesis focusses on a case study of the music of CCC to test a hypothesis that the use of contemporary popular styles of music, with a focus on thanks and praise, can play a significant role in attracting young people to join and remain as members, and that such music can be influential in communicating an experiential understanding of the Christian message. The aim of the case study was to discover whether the music was similar in style to young people’s preferred styles of music, whether they actively participated in its performance, whether it communicated to them, whether the lyrics conveyed a Christian message, and finally whether the congregation was both increasing and retaining young people as members. The songs examined in the study revealed that the music and paramusical aspects of the songs were similar to those of contemporary popular songs. The lyrics of the songs included themes of thanks and praise to God, and as such conveyed a Christian message. Thirty percent of the worship service was devoted to music praising God, and forty-nine percent of the church’s 5,000 members in 2004, were under twenty-five years. Further, the congregation participated enthusiastically in singing, an emphasis on belonging to small groups encouraged fellowship, and sermons addressed problems relevant to young people. It is proposed that CCC provides a pattern that mainstream churches could adapt, including the encouragement of congregational singing and worship, creation of effective small groups, relevant preaching, education opportunities, and culturally appropriate music. It is clear that contemporary and culturally appropriate music has played a significant and vital role in CCC’s successful development. To attract and retain youth membership, music needs to be contemporary, and culturally appropriate, thereby filling the gap between the secular world and the church. Contemporary popular music could provide today’s song for tomorrow’s church.
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Hall, Margaret. "Today’s Song for Tomorrow’s Church: The Role Played by Contemporary Popular Music in Attracting Young People to Church." Thesis, Griffith University, 2007. http://hdl.handle.net/10072/365393.

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This thesis is a phenomenology highlighting the phenomenon of declining youth attendance at mainstream churches where traditional church music is used in worship and the emergence of megachurches where young people are attending and contemporary popular styles of music is used in worship. An Australian Broadcasting Authority survey in 1999 revealed that music is a major influence in the lives of youth, assisting in their identity creation, in their making friends, and in relieving their stress. The survey also notes that youth prefer contemporary popular music and, in particular, rock. This is in stark contrast to the traditional music played and sung in mainstream churches, which tends to be neither meaningful nor relevant to youth, largely because they do not identify with it. An increasing proportion of youth are rejecting the mainstream traditional churches such as Anglican, Catholic, Baptist, Uniting Church. National Church Life Surveys in Australia show that by 2001, only fourteen percent of church attenders were young adults. Young non-attenders complained they found church services boring and unfulfilling. This declining youth membership does not auger well for the mainstream church’s future. It is clearly evident that, in Australian society a culture gap has emerged between the secular world and the mainstream Christian church. This thesis examines the role of contemporary popular music in attracting young people to church. Although, in comparatively recent times there has been some movement towards contemporizing worship services in mainstream churches, the change has met strong resistance, but that resistance is based on invalid arguments and the mainstream church is yet to respond effectively to the increasing culture gap and growing alienation of the young. Mainstream congregations are not adequately encouraged to participate in singing praise and thanks to God. Although the lyrics of songs that focus on thanks and praise can teach a Christian message, as well as promote an awareness of the presence of God, the importance of this aspect of worship appears to have been overlooked, even though music has always been a part of worship, with multiple biblical scriptures cementing its pivotal role. In 1980 twelve people began Christian City Church (CCC), a new church which was not one of the mainstream churches, with a vision to communicate the Christian message to the whole of Sydney. CCC used contemporary music as a vehicle to make their message relevant. That church has been strikingly successful, and had grown to five thousand members by 2004. This thesis focusses on a case study of the music of CCC to test a hypothesis that the use of contemporary popular styles of music, with a focus on thanks and praise, can play a significant role in attracting young people to join and remain as members, and that such music can be influential in communicating an experiential understanding of the Christian message. The aim of the case study was to discover whether the music was similar in style to young people’s preferred styles of music, whether they actively participated in its performance, whether it communicated to them, whether the lyrics conveyed a Christian message, and finally whether the congregation was both increasing and retaining young people as members. The songs examined in the study revealed that the music and paramusical aspects of the songs were similar to those of contemporary popular songs. The lyrics of the songs included themes of thanks and praise to God, and as such conveyed a Christian message. Thirty percent of the worship service was devoted to music praising God, and forty-nine percent of the church’s 5,000 members in 2004, were under twenty-five years. Further, the congregation participated enthusiastically in singing, an emphasis on belonging to small groups encouraged fellowship, and sermons addressed problems relevant to young people. It is proposed that CCC provides a pattern that mainstream churches could adapt, including the encouragement of congregational singing and worship, creation of effective small groups, relevant preaching, education opportunities, and culturally appropriate music. It is clear that contemporary and culturally appropriate music has played a significant and vital role in CCC’s successful development. To attract and retain youth membership, music needs to be contemporary, and culturally appropriate, thereby filling the gap between the secular world and the church. Contemporary popular music could provide today’s song for tomorrow’s church.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Popular Music
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Grenstedt, Staffan. "Ambaricho and Shonkolla. From Local Independent Church to the Evangelical Mainstream in Ethiopia. The Origins of the Mekane Yesus Church in Kambata Hadiya." Doctoral thesis, Uppsala University, Department of Theology, 2000. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-745.

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This thesis is a contribution to the scholarly debate on how African Independent Churches (AICs) relate to outside partners. It is a case study from the perspective of the periphery of Ethiopia, which explains the origins of the Mekane Yesus Church in Kambata Hadiya

The diachronic structure of the study with a focus from 1944 to 1975 highlights how a group of Christians reacted to cultural pressure and formed a local independent church, the Kambata Evangelical Church 2 (KEC-2). The KEC-2 established relations with external partners, like a neighbouring mainstream conference of churches, a neighbouring mainstream church, an international organisation, and a mainstream overseas church and its mission. These relations influenced the KEC-2 to develop into a synod of the Ethiopian Evangelical Church Mekane Yesus (EECMY). The diachronic approach is augmented by synchronic structural analyses, illustrating how aspects in the independent KEC-2, like polity, worship, doctrine and ethos were changing.

The study contends that "Ethiopian Evangelical Solidarity" was a crucial factor in the development of the independent KEC-2 into a synod of the EECMY. As this factor helped the Ethiopians to transcend barriers of ethnicity, social status and denominationalism, it is not unreasonable to assume that the study has relevance for a wider African context.

This thesis builds on material taken mainly from unpublished printed sources in various languages from archives in Ethiopia, Finland, Sweden, Switzerland and the USA. These are supplemented by interviews made by the author.

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Hoenes, del Pinal Eric. "Ideologies of language and gesture among Q'eqchi'-Maya mainstream and charismatic Catholics." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2008. http://wwwlib.umi.com/cr/ucsd/fullcit?p3336475.

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Thesis (Ph. D.)--University of California, San Diego, 2008.
Title from first page of PDF file (viewed December 16, 2008). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 349-366).
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Evans, R. Scott (Robert Scott) Carleton University Dissertation Political Science. "Contemporary poverty belief systems and the historical church-sect influence; the continuing impact of mainstream religious institutions in Canada." Ottawa, 1996.

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Slocombe, Reginald S. "The Perceptions of Church of Jesus Christ of Latter-Day Saints Full-Time Seminary Teachers Regarding the Inclusion of Students with Disabilities." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/447.

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Efforts to formally educate students with special needs have been ongoing for over 50 years in the United States. Teachers are on the front line of the work to include students with disabilities. Previous research indicates a correlation between the attitudes of teachers and successful inclusion of students with disabilities. Two-hundred and fifty-one full-time released-time seminary teachers for The Church of Jesus Christ of Latter-day Saints Seminaries and Institutes of Religion (S&I, formerly the Church Education System or CES) in Utah responded to a questionnaire regarding their attitudes toward including students with disabilities in their classrooms. Selected personal and professional characteristics were correlated with these attitudes and perceptions. Results indicate that most teachers feel they understand the concept of inclusion, have had positive experiences teaching students with disabilities, and are willing to include students with all types of disabilities, even multiple disabilities, yet teachers also feel that they lack confidence in the skills to include students with disabilities successfully. Results also show that teachers are in need of and are willing to participate in professional development regarding best inclusionary practices. Many teachers reported that they were unaware of policies that deal with adapted programs for seminaries, and that they were not secure in their abilities to adapt curriculum for students with disabilities that are mainstreamed into their traditional classrooms.
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Steinacher, Christopher Mark. "An aleatory folk, an historical-theological approach to the transition of the Christian church in Canada from fringe to mainstream, 1792-1898." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0004/NQ42813.pdf.

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Douglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.

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A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert. ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ The research finds that: the ‘greening’ of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ‘ecojustice’) are ‘core business’ for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant. ¶ Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society. ¶ I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the ‘spiritual but not religious’ demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the ‘eco-ministry’ of Rev. Dr. Jason John in Adelaide, and the ‘Creation Spirituality’ taught, advocated and practiced by the Mercy Sisters’ Earth Link project in Queensland.
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Books on the topic "Mainstream churches"

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Currie, Thomas W., writer of foreword, ed. Finding our balance: Repositioning mainstream Protestantism. Eugene, Oregon: Cascade Books, 2015.

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The paralysis of mainstream Protestant leadership. Nashville: Abingdon Press, 1990.

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1946-, Mulder John M., and Weeks Louis 1941-, eds. Vital signs: The promise of mainstream Protestantism. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1996.

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Jones, Ian. The "mainstream" churches in Birmingham, c.1945-1998: The local church and generational change. Birmingham: University of Birmingham, 2000.

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Ross, Kenneth R. The message of mainstream Christianity in Malawi: An analysis of contemporary preaching. [Zomba, Malawi: Dept. of Theology and Religious Studies, Chancellor College, University of Malawi, 1993.

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Gifts believers seek: The work of the Holy Spirit in mainstream churches. New York: Pilgrim Press, 1988.

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A, Roozen David, ed. Rerouting the Protestant mainstream: Sources of growth & opportunities for change. Nashville: Abingdon Press, 1995.

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Sundays in New York: Pulpit theology at the crest of the Protestant mainstream, 1930-1955. [Evanston, Ill.]: American Theological Library Association, 1996.

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World without end: Mainstream American Protestant visions of the last things, 1880-1925. Bloomington, IN: Indiana University Press, 1999.

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Wilkinson, John L. Church in black and white: The black christian tradition in "mainstream" churches in England : a white response and testimony. Birmingham: University of Birmingham, 1990.

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Book chapters on the topic "Mainstream churches"

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Wilson, John F., and Donald L. Drakeman. "Mainstream Pluralism (1920–1960)." In Church and State in American History, 192–251. Fourth edition. | New York : Taylor & Francis, 2019. | Previous edition cataloged under title as both “authors” considered editors.: Routledge, 2019. http://dx.doi.org/10.4324/9780429022401-7.

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Guasti, Petra. "Same Same, but Different: Domestic Conditions of Illiberal Backlash Against Universal Rights in the Czech Republic and Slovakia." In Palgrave Studies in European Union Politics, 179–206. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54674-8_8.

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Abstract In recent years, mobilisation along the cultural dimension intensified in East-Central Europe. Conservative groups, the Catholic Church and the radical right, as well as radicalised mainstream politicians, are increasingly adopting the populist socially conservative rhetoric, blocking pro-universal rights legislation and running electoral campaigns on the rollback of universal rights. These dynamics are an integral part of the illiberal backlash which centres around the notion of sovereignty. It rejects demands for universal rights as foreign-forced on the country by the EU or CoE. Using historical institutionalism to compare domestic processes around minority rights in the Czech Republic and Slovakia, this chapter shows that the mechanics of the EU member states’ backlash against minority accommodation can be mainly attributed to the domestic actors. As a result of different domestic configurations, some European norms take root, while in other cases, domestic actors seek to prevent accommodation and rollback rights.
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Dragicevic Sesic, Milena, and Julija Matejic. "Music Activism in Serbia at the Turn of the Millennium." In Music and Democracy, 203–34. Vienna, Austria / Bielefeld, Germany: mdwPress / transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839456576-009.

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This paper explores subaltern cultural counterpublics in Serbia in the last three decades, through different forms of performative and participatory music activism: from radio activism, public noise, and performances in public spaces during the 1990s, to self-organized choirs in the 2000s and 2010s. By referring to the concept of citizenship, it emphasizes the importance of the relationship between politicality and performance in the public sphere. Analyzed case studies have shown how subaltern counterpublics brought together aesthetical, ethical, and intellectual positions, challenging principles imposed by the state and the church. Through music activism, cultural counterpublics addressed different social anomies: nationalism, xenophobia, social exclusion, hatred, civil rights, and social justice, becoming a focal point of civil resistance, a discursive arena that provokes and subverts mainstream politics. An interdisciplinary research framework has been achieved through linking music and cultural studies with political sciences and performance studies, then applied to the data gathered from the empirical ethnographic research covering several case studies.
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Gorman-Murray, Andrew, and Catherine J. Nash. "Recovering the Gay Village: A Comparative Historical Geography of Urban Change and Planning in Toronto and Sydney." In The Life and Afterlife of Gay Neighborhoods, 239–60. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-66073-4_11.

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AbstractThis chapter argues that the historical geographies of Toronto’s Church and Wellesley Street district and Sydney’s Oxford Street gay villages are important in understanding ongoing contemporary transformations in both locations. LGBT and queer communities as well as mainstream interests argue that these gay villages are in some form of “decline” for various social, political, and economic reasons. Given their similar histories and geographies, our analysis considers how these historical geographies have both enabled and constrained how the respective gay villages respond to these challenges, opening up and closing down particular possibilities for alternative (and relational) geographies. While there are a number of ways to consider these historical geographies, we focus on three factors for analysis: post-World War II planning policies, the emergence of “city of neighborhoods” discourses, and the positioning of gay villages within neoliberal processes of commodification and consumerism. We conclude that these distinctive historical geographies offer a cogent set of understandings by providing suggestive explanations for how Toronto’s and Sydney’s gendered and sexual landscapes are being reorganized in distinctive ways, and offer some wider implications for urban planning and policy.
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García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)." In “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.

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AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.
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"6. Mainstream Churches and the New Mysticism." In California’s Spiritual Frontiers, 79–102. University of California Press, 1988. http://dx.doi.org/10.1525/9780520330979-007.

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Goodhew, David. "From the Margins to the Mainstream: New Churches in York." In Church Growth in Britain, 179–92. Routledge, 2017. http://dx.doi.org/10.4324/9781315260297-14.

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Curtis, Jesse. "Growing the Homogeneous Church." In The Myth of Colorblind Christians, 78–108. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479809370.003.0004.

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This chapter traces the emergence and transformation of the Church Growth Movement (CGM). Evangelistic strategies created in caste-conscious India in the 1930s came to be deployed in American metropolitan areas decades later to grow white evangelical churches. 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. The CGM allowed colorblind Christians to imagine that their segregated churches were benign expressions of American diversity in the years after the civil rights movement. In an age of white flight, the CGM helped to structure the evangelical mainstream as white, suburban, and middle class.
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Bruce, Steve. "Modernizing the Faith." In British Gods, 95–124. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854111.003.0005.

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In the 1970s, British Protestant churches were changed by a movement that criticized formality and tradition as ‘churchianity’ and claimed access to the supernatural ‘gifts of the spirit’. Large numbers of loosely networked fellowships were formed, and many mainstream congregations adopted the movement’s rock-music worship style. Its embodiment in the Alpha course training programme was widely adopted. But the movement attracted few non-Christians, and it peaked in the 1990s, because the pool from which it recruited—young Christians put off the mainstream by conservative mores and traditional worship—was shrinking. Its emphasis on personal experience rather than shared belief meant that, instead of revitalizing the churches, it served as a bridge from conventional faith to personal idiosyncrasy and indifference.
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Marsden, George M. "History, Society, and the Church." In Fundamentalism and American Culture, 75–86. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.003.0008.

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Contrary to growing emphases on pure naturalistic interpretations in mainstream Western historiography, dispensationalism emphasized what can be called “heightened supernaturalism.” Rather than explaining history changes as the result of natural evolutionary processes, dispensationalists saw them as the result of catastrophic divine interventions. Regarding society, dispensationalists rejected modern views of progress in favor of seeing degeneracy and decline. They looked at signs of the times to illustrate such decline. They also saw the churches as steadily declining in the modern age. That helped lead fundamentalists to separate from the mainstream denominations.
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