Thèses : « Evangelicalism – history »

1

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

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

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3

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

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

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

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

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

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

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

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

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Cueva, Samuel. « Partnership in mission in creative tension : an analysis of the relationships in mission within the Evangelical Movement with special reference to Peru and Britain 1987-2006 ». Thesis, University of Wales Trinity Saint David, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683024.

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Plaxton, David W. R. « A whole gospel for a whole nation, the cultures of tradition and change in the United Church of Canada and its antecedents, 1900-1950 ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq20580.pdf.

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

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

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Schneider, Bryan A. « Catherine Robertson McCartney's reformed Presbyterian identity| Dissenting Presbyterianism's struggle for identity in the midst of transatlantic Victorian Evangelicalism ». Thesis, Trinity International University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1587428.

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This thesis uses the diaries of Catherine Robertson McCartney (1838-1922) to define the distinctive characteristics of the Reformed Presbyterian Church in Scotland and America between 1856 and 1881. It gives a window into the history of the denomination during the mid-nineteenth century, using cultural, ethnographic, institutional, and gender analyses. The thesis explores the logocentric heritage of the tradition and shows how the denomination as a whole, and Catherine particularly, continued to define their identity in the Victorian and Evangelical milieu of the period.

Reformed Presbyterian institutional identity had begun to shift away from political dissent due partly to a continued interaction with the broader Evangelical tradition of the time. As a result, the historic logocentric forms of worship, developed largely during the Scottish Reformation, became key to Reformed Presbyterian identity. This logocentricsm and shared commitment with other Evangelicals to revivals, Scripture, evangelism, atonement, and conversion provided Catherine access into the broader religious culture of her time. Yet, the separateness that the dissenters had historically practiced, displayed in the testimonies, meant Catherine and other Reformed Presbyterians were indeed within the category of Evangelicalism, but could never be wholly a part of, nor formally identify as Evangelicals.

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Dochuk, Darren T. « Redeeming the time, conservative evangelical thought and social reform in Central Canada, 1885-1915 ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0001/MQ28191.pdf.

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Abbott, Sherry L. « My Mother Could Send up the Most Powerful Prayer : The Role of African American Slave Women in Evangelical Christianity ». Fogler Library, University of Maine, 2003. http://www.library.umaine.edu/theses/pdf/AbbottSL2003.pdf.

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Schmidt, Darren W. « Reviving the past : eighteenth-century evangelical interpretations of church history ». Thesis, St Andrews, 2009. http://hdl.handle.net/10023/829.

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Krygsman, Hubert Richard. « Freedom and grace, mainline Protestant thought in Canada, 1900-1960 ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ26857.pdf.

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Hentschel, Jason Ashley. « Evangelicals, Inerrancy, and the Quest for Certainty : Making Sense of Our Battles for the Bible ». University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1446479845.

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Melander, Veronica. « The Hour of God ? : People in Guatemala Confronting Political Evangelicalism and Counterinsurgency (1976-1990) ». Doctoral thesis, Uppsala universitet, Svenska Institutet för Missionsforskning, 1999. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-742.

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This dissertation is focused on one of many aspects of religion and politics in Guatemala in recent history (1976-1990). This period is characterized by unequal wealth distribution, ethnic divisions, civil war, and U.S. influence. It is a contemporary mission history examining missionary efforts directed from the United States, Guatemalan responses, and indigenous initiatives. The problem concerns a movement within Protestant evangelicalism, which in this study is called Political Evangelicalism, and its relationship to the counterinsurgency war which the Guatemalan military waged against guerrillas, political opposition, and the Mayan majority. The problem centers on the following interrelated questions: How did Political Evangelicalism appear in Guatemala and how did it develop? How did agents of Political Evangelicalism act? What kind of discourse was employed to legitimize armed and structural violence? What was the relationship between Political Evangelicalism and counterinsurgency strategy? Political Evangelicalism must be reflected through different actors and aspects of Guatemalan conflicts to be understood. Therefore, Political Evangelicalism is placed in the broader context of the Guatemalan situation and its relation to the United States. This is a chronological study describing the role and development of Political Evangelicalism on three levels: the relationship between the United States and Guatemala; Guatemala on the national level; and an in-depth study of the Ixil people. The focal point is on the Guatemalan national level. A wide array of empirical material is employed, including interviews, unpublished documents, official documents, booklets, articles, and so on.

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Burkinshaw, Robert Kenneth. « Strangers and pilgrims in Lotus Land : conservative Protestantism in British Columbia, 1917-1981 ». Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28631.

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This study examines the growth of conservative Protestantism, or evangelicalism, in British Columbia from 1917, the beginning of open conflict with theological liberalism, to 1981. The period witnessed the development of evangelical institutions from rudimentary beginnings before 1920 to the rise of a complex network by the 1970's. Numerically, conservative denominations in British Columbia countered a national trend and nearly doubled their proportion of the population from 1921 to 1981. Towards the end of the period, weekly attendance at conservative churches surpassed that in mainline Protestant denominations. This study has a two-fold purpose. The narrative seeks to recount significant features of the denominational, institutional and numerical development of evangelicalism in British Columbia. At the same time, the crucial factors in its development will be analyzed, particularly those which explain its growth. Explanations which focus exclusively on socio-economic factors or American influences are rejected. Both played significant roles but neither are able to fully explain the growth and other factors must be considered in addition to them. Four are identified as playing particularly significant roles: 1. a loyalty to values and emphases which appeared endangered by modernism; 2. patterns of immigration which added relatively large numbers of evangelicals who soon identified with the wider evangelicalism, 3. larger than average family sizes and high rates of retention of children within conservative churches and 4. institutional factors, particularly the strenuous efforts spent in establishing large numbers of new congregations throughout the province. Common to all four factors is the sense shared by conservative Protestants that they were separate from the "world." Unlike religious liberals who sought to preserve Christianity by accommodating to modernism, conservatives were alienated by modernism and sought to preserve traditional evangelicalism in the face of massive cultural change. In British Columbia, which was characterized by an unusual degree of transiency, materialism and secularism, the conservative approach proved more successful. Neither branch of Protestantism grew as rapidly as the "no religion" segment of the population but, while mainline Protestantism declined proportionately, evangelicals evidenced a certainty and simplicity of conviction and action that appealed to an increasing minority of the population.
Arts, Faculty of
History, Department of
Graduate

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Van, Dyke Ian E. « Rapture and Realignment : The New Christian Right and American Conservative Views of Israel ». Ohio University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1461590612.

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D'Elia, John A. « A place at the table : George Eldon Ladd and the rehabilitation of evangelical scholarship in America ». Thesis, University of Stirling, 2005. http://hdl.handle.net/1893/1969.

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George Eldon Ladd was a pivotal figure in the resurgence of evangelical scholarship in America during the years after the Second World War. Ladd's career as a biblical scholar can be seen as a quest to rehabilitate evangelical thought both in content and image, a task he pursued at great personal cost. Best known for his work on the doctrine of the Kingdom of God, Ladd moved from critiquing his own movement to engaging many of the important theological and exegetical issues of his day. Ladd was a strong critic of dispensationalism, the dominant theological system in conservative evangelicalism and fundamentalism, challenging its anti-intellectualism and its uncritical approach to the Bible. Ladd participated in scholarly debates on the relationship between faith and historical understanding, arguing that modern critical methodologies need not preclude orthodox Christian belief. Ladd also engaged the thought of Rudolf Bultmann, the dominant theological figure of his day. Ladd's main focus, however, was to create a work of scholarship from an evangelical perspective that the broader academic world would accept. When he was unsuccessful in this effort he descended into depression, bitterness and alcoholism. But Ladd played an important part in opening doors for later generations of evangelical scholars, both by validating and using critical methods in his own scholarly work, and also by entering into dialogue with theologians and theologies outside the evangelical world. It is a central theme of this dissertation that Ladd's achievement, at least in part, can be measured in the number of evangelical scholars who are today active participants in academic life across a wide range of disciplines.

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Dotterweich, Martin Holt. « The emergence of evangelical theology in Scotland to 1550 ». Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/9423.

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Religious dissent in Scotland in the years before 1550 is best categorised as evangelical: the two characteristics which mark dissenting activity are the doct[r]ine of justification by faith alone, and the reading of the Bible in the vernacular. Dissent can be found in the southwest from lay preacher Quintin Folkhyrde in 1410 to a small but identifiable group of Lollards in Ayrshire who were tried in 1494 for group Bible reading, eschewing rituals, and challenging the authority of the ecclesiastical hierarchy. These 'Lollards of Kyle' were associated with the notary public Murdoch Nisbet, whose transcription of a Lollard New Testament into Scots was augmented in 1538 by the further transcription of textual aids from Miles Coverdale's edition. The Lollard group seems to have adopted the solafideism in this material, apart from their continued aversion to swearing. In the east, Luther's ideas were debated at St Andrews University in the 1520s, where Patrick Hamilton adhered to them and was burned in 1528; however, the same message of solafideist theology, Scripture reading, and perseverance in persecution was reiterated by his fellow-students John Gau and John Johnsone, in printed works which they sent home from exile. One of the primary concerns of ecclesiastical and state authorities was the availability of the New Testament in English, or other works reflecting Lutheran theology; they legislated against both owning and discussing such works. Sporadic heresy trials in the 1530s and 1540s reveal heretical belief and practice which is connected to the doctrine of justification by faith alone. In the late 1530s, a group of known evangelicals were at the court of James V: Captain John Borthwick tried to convince the king to follow the lead of Henry VIII and lay claim to church lands; Sir David Lindsay of the Mount probably wrote a play exhorting the king to enact reforms; Henry Balnaves was active after James's death in trying to forge a marriage treaty with England, which might have resulted in Henrician reforms. The governor Arran initially supported the court evangelicals, even backing a parliamentary Act allowing the reading, but not discussion, of the Bible in the vernacular. However, he reversed his policy and Balnaves, along with others, was imprisoned in Rouen, where he wrote a lengthy treatise about justification by faith alone, its effects on Christian society, and its help in times of persecution. George Wishart returned to his homeland in 1543, and began a preaching tour which took him from Angus to Kyle to East Lothian. Probably not having been guilty of the Radical beliefs laid to his charge in Bristol, Wishart held a developed Reformed theology, in addition to traditional evangelical concerns calling for a purified church guided by the Scripture principle, and drawing a sharp distinction between true and false churches. After Wishart was executed, John Knox proclaimed the Mass to be idolatrous before being imprisoned. The first Scot who appears to have moved from his basic evangelical beliefs to a functional Protestantism is Adam Wallace, a thorough sacramentarian who had baptised his own child. Upon his return in 1555, Knox took it upon him to convince the evangelicals that attendance at Mass was idolatrous, and he began administering Protestant communions. The central tenets of evangelical faith, however, continued to shape the incipient Protestant kirk.

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Scisco, Logan Michael. « Vanguard of the Right : The Department of Education Battle, 1978-1979 ». TopSCHOLAR®, 2014. http://digitalcommons.wku.edu/theses/1364.

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Satisfying a campaign pledge to the National Education Association (NEA), President Jimmy Carter pushed for a federal Department of Education in 1978 and 1979. In the ensuing legislative battle, Carter confronted opposition from states’ rights, social, and religious conservatives that were beginning to form the nucleus of the New Right in the Republican Party. Using divisive racial and religious issues, these conservatives tried, and failed, to thwart the Department of Education project. Congressional testimony, the Carter administration’s internal documents, and newspaper editorials illustrate that the Department of Education battle foreshadowed the Reagan Revolution of 1980.

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Field, David Nugent. « The new Westminster theology and South African evangelicalism : a critical evaluation of John Frame's methodology and epistemology with a view towards the development of a contextual evangelical theology ». Master's thesis, University of Cape Town, 1992. http://hdl.handle.net/11427/14960.

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Bibliography: leaves 146-158.
This dissertation attempts to answer the question "Do the methodological and epistemological proposals of John M. Frame have anything to contribute to the construction of a contextual evangelical theology in South Africa - a theology which is both faithful to its evangelical roots and yet radically engaged with the contemporary context?" This question is dealt with in four stages. Firstly, Frame's theology is expounded against the background of its context in America. Secondly, four aspects of Frame's theology are critically evaluated. They are perspectivalism, theology as application, hermeneutics, and the relationship between theology and praxis. This evaluation has three dimensions. It investigates the relationship between Frame's theology and the historic Reformed tradition. It examines the use that is made of Frame's theology by other theologians related to the Westminster Seminaries, in particular, the work of Harvie M. Conn and Vern S. Poythress. Finally, the evaluation seeks to examine the usefulness of Frame's theology in the South African context. This analysis results in the identification of certain weaknesses in Frame's methodological proposals. The conclusion of this dissertation is that Frame's theology provides certain methodological tools which can be employed in the construction of a contextual South African theology which is both radically engaged with its context, and faithful to the core of the evangelical tradition. For this to be possible it is proposed that certain modifications need to be made to overcome the weaknesses of Frame's theology. These modifications are the following: the integration of a strongly christological approach to Frame's concept of lordship with particular reference to a theology of the cross; the affirmation that God is, in a particular way, the God of the poor and oppressed; an understanding of the accommodated and context-relatedness of biblical revelation, and the incorporation of perspectives from the sociology of knowledge.

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Cross, Thomas C. (Thomas Clinton). « The Life and Works of Charlotte Elizabeth Tonna : Anglican Evangelical Progressive ». Thesis, University of North Texas, 1997. https://digital.library.unt.edu/ark:/67531/metadc278033/.

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Among the British evangelicals of her day, Charlotte Elizabeth Browne Phelan Tonna was one of the most popular. She was an Anglican Evangelical Progressive who through her works of fiction, poetry, tracts, travel accounts, and essays dealing with theology, politics and social criticism convinced fellow evangelicals to get actively involved in the issues that concerned her.

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Young, F. Lionel. « The transition from the Africa Inland Mission to the Africa Inland Church in Kenya, 1939-1975 ». Thesis, University of Stirling, 2017. http://hdl.handle.net/1893/25975.

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This thesis examines the relationship between the Africa Inland Mission (AIM) and the Africa Inland Church (AIC) in Kenya between 1939 and 1975. AIM began laying plans for an African denomination in Kenya in 1939 and established the Africa Inland Church in 1943. The mission did not clearly define the nature of its relationship with the church it founded. The arrangement was informal, and evolved over time. In addition, the relationship between the AIM and the AIC between 1939 and 1975 was often troubled. African independent churches were formed in the 1940s because of dissatisfaction over AIM policies. The mission opposed devolution in the 1950s, even when other mission societies were following this policy in preparation for independence in Kenya. AIM continued to resist a mission church merger in the 1960s and did not hand over properties and powers to the church until 1971. The study focuses on how the mission’s relationship with the church it founded evolved during this period. It considers how mission principles and policies created tension in the relationship with the church it founded. First, it examines how mission policy contributed to significant schisms in the 1940s, giving rise to African independent churches. Second, it looks at how AIM interpreted and responded to post-war religious, political and social changes in Kenya. Third, it explores the reasons for AIM’s rejection of a proposed mission-church merger in the late 1950s. Fourth, this study investigates mission motives for resisting increased African pressure for devolution after independence in Kenya even while it helped establish the Association of Evangelicals in Africa and Madagascar. Fifth, it considers what happened to the mission and the church in the aftermath of a merger in 1971.

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Lenz, Darin Duane. « “Strengthening the faith of the children of God" : Pietism, print, and prayer in the making of a world evangelical hero, George Müller of Bristol (1805-1898) ». Diss., Kansas State University, 2010. http://hdl.handle.net/2097/3880.

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Doctor of Philosophy
Department of History
Robert D. Linder
George Müller of Bristol (1805-1898) was widely celebrated in the nineteenth century as the founder of the Ashley Down Orphan Homes in Bristol, England. He was a German immigrant to Great Britain who was at the vanguard of evangelical philanthropic care of children. The object of his charitable work, orphans, influenced the establishment of Christian orphanages in Great Britain, North America, Asia, Africa, Latin America, and Europe. However, what brought Müller widespread public acclaim was his assertion that he supported his orphan homes solely by relying on faith and prayer. According to Müller, he prayed to God for the material needs of the orphans and he believed, in faith, that those needs were supplied by God, without resort to direct solicitation, through donations given to him. He employed his method as a means to strengthen the faith of his fellow Christians and published an ongoing chronicle of his answered prayers that served as evidence. Müller’s method of financial support brought him to the forefront of public debate in the nineteenth century about the efficacy of prayer and the supernatural claims of Christianity. His use of prayer to provide for the orphans made his name a “household word the world round.” This dissertation is a study of Müller’s influence on evangelicals that analyzes Müller’s enduring legacy as a hero of the faith among evangelicals around the world. For evangelicals Müller was an exemplary Christian—a Protestant saint—who embodied a simple but pure form of biblical piety. To explore his influence from the nineteenth century through the twentieth century, this study, as a social biography, investigates how evangelicals remember individuals and how that memory, in this case Müller, influenced the practice of prayer in evangelical piety. The dissertation affirms a link between evangelicals and eighteenth-century German Pietism, while also showing that evangelicals used publications to celebrate and to informally canonize individuals esteemed for their piety. The dissertation, ultimately, is concerned with how evangelicals identified heroes of the faith and why these heroes were and are widely used as models for edification and for emulation in everyday life.

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Meldrum, Patricia. « Evangelical Episcopalians in nineteenth-century Scotland ». Thesis, University of Stirling, 2004. http://hdl.handle.net/1893/1943.

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This thesis deals with the theology and development of the Evangelical Episcopalian movement in nineteenth-century Scotland. Such a study facilitates the construction of a detailed doctrinal and social profile of these Churchmen, hitherto unavailable. In the introduction an extensive investigation is provided, identifying individuals within the group and assessing their numerical strength. Chapter 2 shows the locations of Evangelical Episcopalian churches and suggests reasons for their geographical distribution. Chapter 3 investigates some sermons and writings of various clergy and laypersons, highlighting the doctrinal beliefs of Scottish Evangelical Episcopalians and placing them within the spectrum of Evangelical Anglicanism and showing affinities with Scottish Presbyterianism. Chapter 4 concerns the lifestyle of members of the group, covering areas such as marriage, family, leisure and philanthropy. Chapter 5 provides a numerical analysis of the social make-up of various congregations paying particular attention to the success achieved in reaching the working classes. Chapters 6 and 7 examine the issues faced by Scottish Evangelical Episcopalians in an age of increasing Tractarian and Roman Catholic activity. Topics covered include the theology of baptism and the communion service. The contrast between Evangelical belief and that of orthodox Scottish High Churchmen and Virtualists is clarified. Chapter 8 explains the factors contributing to the secession of D. T. K. Drummond from the Scottish Episcopal Church and the formation of the English Episcopal movement. Further disruptions are discussed in Chapter 9. Chapter 10 provides a detailed analysis of the development and eventual fragmentation of English Episcopalianism. Chapter 11 concludes the thesis with an evaluation of the contribution of English Episcopalianism to the history of the Scottish Episcopal Church and the reasons for its emergence. The thesis thus provides a detailed examination of the motives which drove the adherents of this important facet of nineteenth-century British Evangelicalism.

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Price, Matthew Hunter. « Methodism and Social Capital on the Southern Frontier, 1760-1830 ». The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1408796401.

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Ritchie, Samuel Gordon Gardiner. « '[T]he sound of the bell amidst the wilds' : evangelical perceptions of northern Aotearoa/New Zealand Māori and the aboriginal peoples of Port Phillip, Australia, c.1820s-1840s : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Master of Arts History / ». ResearchArchive@Victoria e-Thesis, 2009. http://researcharchive.vuw.ac.nz/handle/10063/928.

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Jones, Todd R. « The Relationship Between Lowell Mason and the Boston Handel and Haydn Society, 1815-1827 ». UKnowledge, 2017. http://uknowledge.uky.edu/music_etds/83.

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The relationship between Lowell Mason (1792–1872) and the Boston Handel and Haydn Society (est. 1815) has long been recognized as a crucial development in the history of American music. In 1821, Mason and the HHS contracted to publish a collection of church music that Mason had edited. While living in Savannah, GA, Mason had imported several recent British collections that adapted for church tunes works by Franz Joseph Haydn, Wolfgang Amadeus Mozart, Ludwig van Beethoven, and Ignaz Pleyel. His study with German émigré Frederick L. Abel allowed him to harmonize older tunes in standard counterpoint. In the historiography of American music, the collection has ever since been named as one of the chief forces establishing standard counterpoint in the mainstream of American music. The collection’s profits also helped the HHS survive the next several years, and the prestige of eventually being known as the collection’s editor helped launch Mason’s influential career in church music, music education, and music publishing. In 1827, that career took a dramatic turn when Mason returned to Boston to assume the presidency of the HHS and the care of music in several churches. This project shows that the social ties between Mason and the HHS begin earlier and are far more indebted to Calvinist orthodox Christianity than previous studies have shown. With special attention to Mason’s personal papers housed at Yale University, to the HHS records held at the Boston Public Library, and to newly indexed Savannah newspapers, it shows that Mason’s relationship with the Society grew from relationships begun before he left his native Massachusetts in 1812. The depth of the relationship grew steadily until 1827, marked at first by indirect contact and in 1821 by Mason’s trip to Boston. Mason’s 1827 return to Boston, often surprising to scholars, appears here as a logical consequence of the support given by the Society’s previous president, Amasa Winchester, for Mason’s work in church music. Mason’s departure from the Society seems to be based on his zeal, closely related to his evangelical goals, for universal music education.

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Puzynin, Andrei. « The tradition of the Gospel Christians : a study of their identity and theology during the Russian, Soviet and Post-Soviet periods ». Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683103.

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Yeager, Jonathan M. « John Erskine (1721-1803) : disseminator of enlightened evangelical Calvinism ». Thesis, University of Stirling, 2009. http://hdl.handle.net/1893/1424.

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John Erskine was the leading Evangelical in the Church of Scotland in the latter half of the eighteenth century. Educated in an enlightened setting at Edinburgh University, he learned to appreciate the epistemology of John Locke and other empiricists alongside key Scottish Enlightenment figures such as his ecclesiastical rival, William Robertson. Although groomed to follow in his father’s footsteps as a lawyer, Erskine changed career paths in order to become a minister of the Kirk. He was deeply moved by the endemic revivals in the west of Scotland and determined that his contribution to the burgeoning Evangelical movement on both sides of the Atlantic would be much greater as a clergyman than a lawyer. Yet Erskine was no ‘enthusiast’. He integrated the style and moral teachings of the Enlightenment into his discourses and posited new theories on traditional views of Calvinism in his theological treatises. Erskine’s thought, however, never transgressed the boundaries of orthodoxy. His goal was to update Evangelical Calvinism with the new style and techniques of the Enlightenment without sacrificing the gospel message. While Erskine was widely recognised as an able preacher and theologian, his primary contribution to Evangelicalism was as a disseminator. He sent correspondents like the New England pastor Jonathan Edwards countless religious and philosophical works so that he and others could learn about current ideas, update their writings to conform to the Age of Reason and provide an apologetic against perceived heretical authors. Erskine also was crucial in the publishing of books and pamphlets by some of the best Evangelical theologians in America and Britain. Within his lifetime, Erskine’s main contribution to Evangelicalism was as a propagator of an enlightened form of Calvinism.

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Riso, Mary. « The good death : expectations concerning death and the afterlife among evangelical Nonconformists in England 1830-1880 ». Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/19976.

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This thesis examines six factors that helped to shape beliefs and expectations about death among evangelical Nonconformists in England from 1830 down to 1880: the literary conventions associated with the denominational magazine obituaries that were used as primary source material, theology, social background, denominational variations, Romanticism and the last words and experiences of the dying. The research is based on an analysis of 1,200 obituaries divided evenly among four evangelical Nonconformist denominations: the Wesleyan Methodists, the Primitive Methodists, the Congregationalists and the Baptists. The study is distinctive in four respects. First, the statistical analysis according to three time periods (the 1830s, 1850s and 1870s), close reading and categorisation of a sample this large are unprecedented and make it possible to observe trends among Nonconformists in mid-nineteenth-century England. Second, it evaluates the literary construct of the obituaries as a four-fold formula consisting of early life, conversion, the living out of the faith and the death narrative as a tool for understanding them as authentic windows into evangelical Nonconformist experience. Third, the study traces two movements that inform the changing Nonconformist experience of death: the social shift towards middle-class respectability and the intellectual shift towards a broader Evangelicalism. Finally, the thesis considers how the varying experiences of the dying person and the observers and recorders of the death provide different perspectives. These features inform the primary argument of the thesis, which is that expectations concerning death and the afterlife among evangelical Nonconformists in England from 1830 down to 1880 changed as reflections of larger shifts in Nonconformity towards middle-class respectability and a broader Evangelicalism. This transformation was found to be clearly revealed when considering the tension in Nonconformist allegiance to both worldly and spiritual matters. While the last words of the dying pointed to a timeless experience that placed hope in the life to come, the obituaries as compiled by the observers of the death and by the obituary authors and editors reflected changing attitudes towards death and the afterlife among nineteenth-century evangelical Nonconformists that looked increasingly to earthly existence for the fulfilment of hopes.

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Roush, Edward W. (Edward Wesley). « The Emergence of Christian Television : the First Decade, 1949-1959 ». Thesis, University of North Texas, 1990. https://digital.library.unt.edu/ark:/67531/metadc504286/.

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The purpose of this research was to describe the relationship and to compare the programming of major Christian ministries during the first decade of Christian television. A historical perspective was the method used in identifying and explaining the events and activities that constituted Christian television from 1949 to 1959. The results of the research concluded that Christian television began at a time of social trauma, unrest, and confusion in America. Competition for a viewing audience was not a factor. Leading personalities presented themselves as independent thinkers who also saw themselves as "preachers" with a strong desire to succeed. Motivation was provided by a sense of "dominion" that emerged from the Great Awakenings within the churches of America that became a driving force in the first three decades of this century.

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Thompson, William Keene. « Local Reception of Religious Change under Henry VIII and Edward VI : Evidence from Four Suffolk Parishes ». PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/803.

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From the second half of Henry VIII's reign through that of his son Edward VI, roughly 1530 through 1553, England was in turmoil. Traditional (Catholic) religion was methodically undermined, and sometimes violently swept away, in favor of a biblically based evangelical faith imported and adapted from European dissenters/reformers (Protestants). This thesis elucidates the process of parish-level religious change in England during the tumultuous mid sixteenth century. It does so through examining the unique dynamics and complexities of its local reception in a previously unstudied corner of the realm, the Suffolk parishes of Boxford, Cratfield, Long Melford, and Mildenhall. This thesis asserts that ongoing alterations in religious policy under Henry VIII and Edward VI reflected an evolution in both governmental tactics and local attitudes toward the locus of religious authority. Contrary to the view that the Reformation was done to the English people, the parish-level evidence investigated herein shows that, at least in Suffolk, the reformation was only accomplished with their cooperation. Furthermore, it finds that while costly, divisive, and unpopular in many parts of England, religious change was, for the most part, received enthusiastically in these four parishes. Two types of primary sources inform the historical narrative and analysis of this thesis. First, the official documents of religious reform initiated by the crown and Parliament tell the story of magisterial reformation, from the top down. Second, the often-mundane entries found in churchwardens' accounts of parish income and expenditure illuminate the individual and communal dynamics involved in implementing religious policy on the local level, from the bottom up. As agents operating between the distinct spheres of government authority and local interest, this study finds that churchwardens wielded significant power in the mediation of religious policy. The churchwardens' accounts are also supplemented throughout by analysis of selected parishioners' wills, which provide insight into personal beliefs of key individuals and hint at the formation of early religious affinity groupings within parishes. Chapter One summarizes the development of the pre-Reformation Sarum liturgy, its Eucharistic theology, and its relation to the late-medieval doctrine of purgatory. It also describes the richly decorated interiors of pre-Reformation English parish churches and their function as centers of community spiritual life. This provides a gauge through which to understand the extensive changes wrought to church liturgy and fabric during the Reformation. Chapter Two focuses on the unsettled nature of religious policy during the second half of Henry VIII's reign and how it set the stage for more severe changes to come. Chapters Three and Four examine the reign of Edward VI, which saw the most radical efforts at evangelical reform ever attempted in England. In these three chapters, official changes in religious policy are interwoven with analysis of local reaction in the four Suffolk parishes, revealing some surprising local responses and initiatives. The conclusion presents a summary of the historical narrative and analysis presented in the preceding chapters, suggests possibilities for further research, and offers closing thoughts about the local experience of negotiating religious change during this period.

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Wilson, Q. « Richard Conyers in retrospect : a study in ecclesiastical biography ». Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683013.

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Greenberg, David Brett. « Highway Religion : Truckstop Chapels, Evangelism, and Lived Religion on the Road ». Oberlin College Honors Theses / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1315764530.

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Smith, Robin L. « John R. Rice, The Sword of the Lord, and the Fundamentalist Conversation : Comparisons with J. Frank Norris's The Fundamentalist and Carl McIntire's The Christian Beacon ». Wright State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wright1385413673.

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Newby, Alison Michelle. « 'Women's sphere' and religious activity in America, 1800-1860 : dynamic negotiation of reality and meaning in a time of cultural distortion ». Thesis, University of Manchester, 1992. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:230201.

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The thesis uses the case study of the experience of middle-class northern white women in America during the period 1800-1860 to explore several issues of wider significance. Firstly, the research focuses upon the dynamic relationships between the culturally-constructed categories of public/formal and private/informal power and participation at both the practical and symbolic levels, suggesting ways in which they intersected on the lives of women. Secondly, consideration is given to the validity of the stereotyped view that 'domestic' women were necessarily disadvantaged and dominated relative to those who aspired to public political and economic roles. Thirdly, the relationship of religious belief to these two areas is discussed, in order to discover its relevance to the way in which women both perceived themselves and were perceived by others. In seeking to explore these issues, the research has analysed the patterns of social and cultural change in the era under question, indicating how those changes influenced the perceptions and experiences of both women and men. Their reactions in terms of discourse and activity are located as strategies of negotiation in redefining both social role and participation for the sexes. The rhetoric of 'separate spheres', which was used by men and women to order their mental and physical surroundings, is reduced to its symbolic constituents in order to illustrate that the distinction between male and female arenas was more perceptual than actual. The motivating forces behind the activities and ideas of women themselves are investigated to determine the role of religion in the construction of both female self-images and wider negotiational strategies. The context of nineteenth-century social dynamics has been revealed by detailed analysis of extensive primary sources originated by both women and men for private as well as public consumption. Feminist tools of analysis which enable the conceptualisation of 'meaningful discourse' as including female contributions have further enhanced the specific focus on how women constructed their own world-views and approaches to reality. 'Traditional' approaches and tools are shown to have seriously skewed and misrepresented the reality and variety of both discourse and female experience in the era. Great efforts have been made to allow women to speak in their own words. This has produced an insight into a richness of female social participation and discourse which would otherwise be obscured. The research indicates that women were indeed actors and negotiators during the period. Those women who advocated as primary the duties of women in the domestic and social arenas were by no means setting narrow limitations on female participation in both society and discourse. The religious impulses and eschatological frameworks derived by women (varied as they were) served to order and renegotiate reality and meaning, whilst they produced female roles and influence of great significance. Women were not passive victims of male oppression. Religion can thus be perceived as a positive force which women were able to approach both for its own sake, and for their own particular ends.

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Clark, Cullen T. « Congregational polity and associational authority : the evolution of Nonconformity in Britain, 1765-1865 ». Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/23091.

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Following the Evangelical Awakening, many of the Nonconformist traditions experienced an evolution in their ecclesiastical structure, resulting in the formation of new associations that frequently acted to establish pragmatic agencies like missionary societies, educational boards and social charities. The transition required new expressions of authority. Understanding the nature of this authority is the chief objective of this study. Chapter One introduces the various themes and goals of the study. Chapter Two explores the Hampshire Congregational Union. In addition to the Union’s structure, David Bogue and the Gosport Academy were central to this group’s identity. Chapter Three focuses on the Lancashire Congregational Union in the North West of England, home to William Roby, the central figure within Lancashire Congregationalism. Chapter Four covers the Lancashire and Yorkshire Baptist Association and the later Lancashire and Cheshire Baptist Association, where John Fawcett was the primary influence. The New Connexion of General Baptists, Chapter Five, was under the authoritative direction of Dan Taylor, a former Methodist and a zealous evangelist. Chapter Six analyses the Scotch Baptists. Peculiar among Baptists, it was created under the leadership of Archibald McLean. The British Churches of Christ, Chapter Seven, closely resembled the Scotch Baptists but were different in some fundamental ways. Finally, in Chapter Eight, patterns of associational authority among these associations will be compared and assessed. Authority among Nonconformist associations, particularly those denominations practising congregational polity, was exercised on the grounds of doctrinal purity and evangelistic expansion. As the nineteenth century continued, the organisational structures grew more complex. In turn, increased control was voluntarily granted to the organisations’ governing bodies so they might more efficiently minister. Following the Awakening, these voluntary bodies found new life as a pragmatic expression of Evangelical zeal.

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Black, Gary Elbert. « Returning to protoevangelical faith : the theology and praxis of Dr. Dallas Willard ». Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3521.

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This thesis describes the theology and praxis of philosopher/theologian Dr. Dallas Willard and its effect on contemporary forms of evangelicalism in America. Willard’s works have become increasingly attractive to emerging generations of Christians protesting the perceived excesses and hegemony of mainstream evangelical culture. Willard presents a positive alternative to contemporary versions of evangelicalism seen by many as increasingly devoted to soteriological escapism, modern consumerism, individualism and sectarianism. Alternatively, Willard proposes a return to the original (proto) message of good news (evangel) articulated by Jesus in the New Testament. For increasing numbers of disaffected evangelicals with postmodern sensibilities, this protoevangelical vision offers a more robust doctrine of God, a return to the primacy of discipleship to Christ, and the experience of a holistic and integrated life in the Kingdom of God. Ethnographies of four evangelical organizations applying Willardian theology provide insight into the current evolution within American evangelical theology and praxis.

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Young, Kyla Morgan. « Out at the Barrel : The Search for Citizenship at Cracker Barrel Old Country Store ». The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1366281032.

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McVicar, Michael Joseph. « Reconstructing America : Religion, American Conservatism, and the Political Theology of Rousas John Rushdoony ». The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1284987530.

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McGowin, Emily Hunter. « As for Me and My House : The Theology of the Family in the American Quiverfull Movement ». University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1449662940.

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Tooley, W. Andrew. « Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century' ». Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/20230.

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This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.

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Williamson, Benjamin Wayne. « Coming Home : The Jesus People Movement In the Midwest And Their Attempts To Escape Fundamentalism ». University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1619794567166103.

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Carson, Penelope Susan Elizabeth. « Soldiers of Christ : evangelicals and India, 1784-1833 ». Thesis, King's College London (University of London), 1988. https://kclpure.kcl.ac.uk/portal/en/theses/soldiers-of-christ--evangelicals-and-india-17841833(5ec52b67-cfca-4189-880c-76449de92157).html.

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Burton, Zachary T. « Servants to the Lender : The History of Faith-Based Business in Four Case Studies ». Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1499366069449044.

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Di, Giacomo Michael. « Les pentecôtistes québécois, 1966-1995 : histoire d'un réveil ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/NQ47564.pdf.

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Sim?es, Eduardo Vagner Santos. « Evangelicalismo Latino-americano : uma perspectiva hist?rica ». Pontif?cia Universidade Cat?lica de Campinas, 2016. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/964.

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The present research deals with the problematic of Latin American evangelical identity built from its historical issues in the second half of the 20th century. First, it shows the difficulties of the theme such as the semantic issue related to the term evangelical and the transdenominationality concerning the charismatic ways of living the Christian faith. It also briefly overviews the academic studies about protestantism and evangelicalism in which it fits. Then, it presents ways of dealing with the specific problematic of this research. In a second moment, this research faces the question regarding the political and religious field where Latin American evangelicalism develops its identity, presenting its major formative characters: Catholicism, ecumenism and fundamentalism. Last, it makes a discursive analysis of the final documents of the most important Latin American evangelical congresses, conferences, and the Lausanne Congress (1974). So Evangelicalism is seen like a historical product in close connection with the political, social and religious context of the studied decades. It is both fruit of fundamentalism, from which it develops its antiecumenism, as of the ecumenism, from which it inherits questions about the missiological praxis.
A presente pesquisa lida com a problem?tica da forma??o da identidade evangelical latino-americana a partir de seus contingentes hist?ricos na segunda metade do s?culo XX. Primeiro, exp?e as dificuldades relativas ao tema, tais como o problema sem?ntico ligado ? palavra evang?lico e a transdenominacionalidade ligada ?s formas carism?ticas de viv?ncia da f? crist?. Tamb?m faz um breve retrospecto do estudo acad?mico do protestantismo e do evangelicalismo no qual esta se insere. Ent?o apresenta caminhos para se tratar da problem?tica espec?fica desta pesquisa. Num segundo momento, trabalha com a quest?o do campo pol?tico-religioso no qual o evangelicalismo latino-americano desenvolve sua identidade, apresentando seus principais agentes informativos: o catolicismo, ecumenismo e fundamentalismo. Por fim, faz uma an?lise discursiva dos documentos finais dos principais congressos e confer?ncias evang?licas latino-americanas e do Congresso de Lausanne (1974). Assim, o Evangelicalismo ? visto como um produto hist?rico em ?ntima rela??o com o contexto pol?tico, social e religioso das d?cadas estudadas. ? fruto tanto fundamentalismo de onde desenvolve seu anti-ecumenismo, quando do ecumenismo do qual herda alguns questionamentos quanto ? pr?tica missiol?gica.

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Thèses sur le sujet « Evangelicalism – history »

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