Gotowe bibliografie tematyczne / Evangelicalism

Gotowa bibliografia na temat „Evangelicalism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Evangelicalism"

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Kent, John. "Evangelicals and Evangelicalism". Expository Times 101, nr 1 (październik 1989): 24–25. http://dx.doi.org/10.1177/001452468910100111.

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WILLIAMS, DANIEL K. "American Evangelical Politics before the Christian Right". Journal of Ecclesiastical History 69, nr 2 (29.08.2017): 367–72. http://dx.doi.org/10.1017/s0022046917000811.

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Is American Evangelicalism a politically progressive tradition? For contemporary observers who are familiar with American Evangelicalism only in its modern, politically conservative guise, the idea that many American Evangelicals have traditionally been on the left end of the political spectrum might come as a surprise. Yet, according to Randall Balmer's Evangelicalism in America and Frances Fitzgerald's The Evangelicals, both of which offer two-hundred-year surveys of Evangelical political activism in the United States, the Christian Right is an aberration in American Evangelicalism and not representative of the tradition's political orientation.
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Yosia, Adrianus. "Merupa Wujud Evangelikalisme di Indonesia: Suatu Usulan Awal". Veritas: Jurnal Teologi dan Pelayanan 19, nr 1 (24.05.2020): 85–95. http://dx.doi.org/10.36421/veritas.v19i1.339.

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Artikel ini merupakan suatu usulan awal untuk mengejawantahkan bagaimana rupa “muka publik” dari gerakan injili di Indonesia. Artikel ini akan membahas siapakah kaum injili di Indonesia, ka-rakteristik teologis dari kaum injili, dan wujud usulan partisipasi gerakan injili di Indonesia. Karakteristik teologis dari kaum injili yang penulis usulkan adalah modifikasi dari Quadrilateral Bebbington, yaitu Pentagram Larsen. Sebagai dampaknya, artikel ini ingin mengusulkan dua gerakan dari merupa wujud gerakan injili di Indonesia, yaitu gerakan ke dalam dan gerakan keluar. Gerakan ke dalam ini merupakan semangat gereja untuk terus mereformasi diri, sedangkan gerakan ke luar ini merupakan semangat gereja untuk mereformasi kondisi sosial. Inilah suatu usulan awal dari merupa wujud gerakan injili di Indonesia. This article was written as a preliminary opinion to explore the "public face" of evangelicalism as a movement in Indonesia. Furthermore, this article will discuss who are the evangelicals in Indonesia, the theological characteristics from the evangelicals, and the form of evangelical's participation in Indonesia. The writer will argue that the modification from Bebbington's Quadrilateral, Larsen's Pentagram, can be theological characteristics from the evangelicals in Indonesia. As a consequence, this article will propose two ways of movements from evangelicalism in Indonesia, which are the inward and outward movements. The inward movement is the spirit of the evangelical church to reform itself, while the outward flow is the eagerness of the evangelical church to reform the social condition. Thus, these are initial observations for shaping evangelicalism in Indonesia.
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Johnston, Robert K. "Orthodoxy and Heresy: A Problem for Modern Evangelicalism". Evangelical Quarterly: An International Review of Bible and Theology 69, nr 1 (12.09.1997): 7–38. http://dx.doi.org/10.1163/27725472-06901003.

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What can be said about orthodoxy and heresy within evangelicalism? Using the categorical distinction between ‘bounded sets’ and ‘centered sets,’ this article argues that the first generations of evangelicals and those continuing in their stead (e.g, Henry, Wells) have defined orthodoxy primarily as a bounded set of fundamentals focused about truth. Transitional evangelical theologians (e.g., Carnell, Ramm) modulated this thinking by emphasizing the need for loving dialogue and cultural embrace. A second generation of evangelicals have redefined evangelicalism's orthodoxy in terms of a centered set (e.g., Hubbard, Pinnock, Stott). As a result, dialogue is being encouraged both (1) with wider Christianity and (2) with the larger culture; (3) The importance of community is being recognized; and ( 4) theological creativity is again being entertained. Yet there are risks. In particular, can a more fluid centering on the gospel allow evangelicals to judge heresy?
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Randall, Ian M. "Conservative Constructionist: The Early Influence of Billy Graham in Britain". Evangelical Quarterly: An International Review of Bible and Theology 67, nr 4 (6.09.1995): 309–34. http://dx.doi.org/10.1163/27725472-06704003.

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A major influence on the development of evangelicalism in post-war Britain was the work of Billy Graham. It raised the level of confidence among British evangelicals, creating fresh links among them and strengthening their unity. It created a greater sense of urgency for evangelism with a consequent increase in activism. The heirs of Billy Graham’s evangelicalism constitute the mainstream of British evangelicalism.
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Bowman, Matthew. "Antirevivalism and Its Discontents: Liberal Evangelicalism, the American City, and the Sunday School, 1900–1929". Religion and American Culture: A Journal of Interpretation 23, nr 2 (2013): 262–90. http://dx.doi.org/10.1525/rac.2013.23.2.262.

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AbstractThis article examines the rise of antirevivalism among a certain strain of American evangelicals in the first years of the twentieth century. It argues that, influenced by the new discipline of psychology of religion and growing fear of the chaotic environment of the early twentieth-century city, these evangelicals found revivalist evangelicalism to be psychologically damaging and destructive of the process of Christian conversion. Instead, they conceived of a form of evangelicalism they called “liberal evangelicalism,” which repudiated the emotional and cathartic revivalist style of worship and, instead, insisted that evangelicalism could be rational, moderate, and targeted toward the cultivation of socially acceptable virtues. The venue they chose to pursue this form of evangelicalism was the Sunday school. Throughout the nineteenth century, liberal evangelicals feared, the Sunday school had emerged as a revival in miniature, one in which teachers were encouraged to exhort their students to come to cathartic, emotional conversion experiences— a strategy that had found its apotheosis in the “Decision Day,” a regular event in which students were subjected to emotional preaching and encouraged to confess their faith in Christ. Though the Decision Day was itself an evangelical attempt to deal with the transient nature of the city, liberal evangelicals began, in the early twentieth century, to redefine it in ways that would better facilitate the sort of gradual and developmental form of conversion in which they placed their faith. Leading the effort was George Albert Coe, a professor and Sunday school organizer who used his school to experiment with such reforms.
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Sweeney, Douglas A. "The Essential Evangelicalism Dialectic: The Historiography of the Early Neo-Evangelical Movement and the Observer-Participant Dilemma". Church History 60, nr 1 (marzec 1991): 70–84. http://dx.doi.org/10.2307/3168523.

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In the fifty years since the emergence of the neo-evangelical movement, the connotations of the word “evangelical” have changed significantly. Richard Quebedeaux charts an evolution of the movement beginning with the “neo-evangelicalism” of its founders, continuing through the “new evangelicalism” of their children, and on to the more radical evangelicalism typified by contemporary “Young Evangelicals.” Although these transitions cannot always be delineated as clearly as Quebedeaux implies, the evangelicalism of the past fifty years has certainly proved more dynamic than static and has managed to wiggle its way out of the grasp of its neo-evangelical founders.
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Muller, Retief. "Evangelicalism and Racial Exclusivism in Afrikaner History: An Ambiguous Relationship". Journal of Reformed Theology 7, nr 2 (2013): 204–32. http://dx.doi.org/10.1163/15697312-12341296.

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Abstract What was the relationship in South Africa between evangelicalism and policies of segregation and apartheid in Afrikaner reformed Christianity? This article critically engages this question in reference to the claim by David Bosch that the first internal voices of protest against apartheid came from the side of evangelicals who had been involved in crosscultural mission. This considers the background of the theory, some historical representatives of evangelicalism in South Africa, and the hybridization of evangelicalism in the lives of certain dissident Afrikaner theologians. The conclusion assesses possible ways in which the Bosch thesis may, or may not, pertain to evangelicalism more generally.
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Kretzschmar, Louise. "Evangelical Spirituality: a South African Perspective". Religion and Theology 5, nr 2 (1998): 154–75. http://dx.doi.org/10.1163/157430198x00039.

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AbstractThis article begins by providing definitions of spirituality and evangelicalism. It then introduces the multifaceted reality of South African evangelicalism. This is necessary because of the historical complexity of the origins of evangelicalism in South Africa and because of the variety of people, churches and missionary societies which propagated an evangelical approach. It explains the differences between evangelicals and ecumenicals and goes on to distinguish between conservative, moderate and radical evangelicalism It outlines the background to the establishment of the Evangelical Alliance of South Africa (TEASA) and argues that radical evangelicalism, because of its understanding of conversion, salvation and mission, and the actions that issue from these convictions, can make a significant contribution of the transformation of church and society in South Africa today.
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Silliman, Daniel. "An Evangelical is Anyone who Likes Billy Graham: Defining Evangelicalism with Carl Henry and Networks of Trust". Church History 90, nr 3 (wrzesień 2021): 621–43. http://dx.doi.org/10.1017/s000964072100216x.

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

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

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Bibliography: pages 118-126.
This dissertation arises out of a recognition of the need for research into evangelicalism as a distinct and important area within the Christian church in South Africa. It focuses on the struggle for the symbols and doctrines of the evangelical tradition in South Africa as that struggle is articulated in the Evangelical Witness document (EWISA), and the Concerned Evangelicals organisation (CE), with which the document is associated. Evangelicalism is approached as the site of a struggle for certain theological elements, which have a particular material force as ideology. This struggle is discussed in four chapters. The first chapter discusses the way in which evangelicalism may be defined, suggesting that the struggle over the definition of evangelicalism is itself an indication of wider struggles in evangelicalism. It then develops a brief working model of evangelicalism in South Africa as a framework for understanding CE and EWISA and their critique. The second chapter addresses the EWISA document in some detail, focussing on the way in which EWISA's restatement of certain tenets of evangelical theology has a particular material (ideological) force. The third chapter provides a brief history of CE, and discusses its main agenda as it has been articulated thus far. The final chapter reflects on CE and EWISA's major contributions, indicates some parallel movements in the One Third World and other parts of the Two Thirds World, and makes certain theological and practical recommendations for CE's ongoing work. The main thesis argued is that the liberation critique offered by CE and EWISA shows the need for a reassessment and restatement of evangelicalism in South Africa. Some of the ways in which this restatement may occur are tentatively suggested through an analysis of CE and EWISA's retrieval of certain elements of the evangelical tradition for its project of liberation. This, it is suggested, forms an important beginning for the reclaiming of evangelicalism from the right wing of the evangelical community.
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Jackson, Andrew Dale. "The renewing of American Evangelicalism". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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

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

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

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Thesis (M.A.R.)--Gordon-Conwell Theological Seminary, South Hampton, MA, 2005.
Abstract and vita. An integrative paper submitted to the Faculty of Gordon-Conwell Theological Seminary in partial fulfillment of the requirements for the degree of Master of Arts in Religion. Includes bibliographical references (leaves 38-42).
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Furman, David Tadeusz. "An examination of community in contemporary Evangelicalism". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1187.

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

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

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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1996.
Includes abstract and vita. "Annotated bibliography ... consulted to determine what are the major differences between Catholicism and biblical Christianity": (leaves 84-100). Includes bibliographical references (leaves 236-238).
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Smith, David William. "Secularisation and evangelicalism a study in the reaction of conservative Christianity to the modern world /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=59652.

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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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Książki na temat "Evangelicalism"

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Railton, Nicholas M. Transnational Evangelicalism. Göttingen: Vandenhoeck & Ruprecht, 2002. http://dx.doi.org/10.13109/9783666558252.

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Marty, Martin E., red. Fundamentalism and Evangelicalism. Berlin, New York: DE GRUYTER SAUR, 1993. http://dx.doi.org/10.1515/9783110974362.

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1928-, Marty Martin E., red. Fundamentalism and evangelicalism. Munich: K.G. Saur, 1993.

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Nash, Ronald H. The new evangelicalism. Grand Rapids, Mich: Zondervan, 1986.

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John, Allan. The evangelicals: An illustrated history. Exeter: Paternoster, 1989.

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1946-, Smidt Corwin E., red. Evangelicalism: The next generation. Grand Rapids, Mich: Baker Academic, 2002.

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Michael, Emerson, red. American evangelicalism: Embattled and thriving. Chicago, Ill: University of Chicago Press, 1998.

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G, Travis William, red. American evangelicalism: An annotated bibliography. West Cornwall, CT: Locust Hill Press, 1990.

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W, Dayton Donald, i Johnston Robert K. 1945-, red. The Variety of American evangelicalism. Downers Grove, Ill: InterVarsity Press, 1991.

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W, Dayton Donald, i Johnston Robert K. 1945-, red. The Variety of American evangelicalism. Knoxville: University of Tennessee Press, 1991.

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Części książek na temat "Evangelicalism"

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Tucker, Trisha. "Evangelicalism". W The Palgrave Encyclopedia of Victorian Women's Writing, 1–4. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-02721-6_51-1.

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Tucker, Trisha. "Evangelicalism". W The Palgrave Encyclopedia of Victorian Women’s Writing, 513–16. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78318-1_51.

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Bebbington, David W. "Evangelicalism". W The Blackwell Companion to Nineteenth-Century Theology, 235–50. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444319972.ch11.

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Dochuk, Darren. "Evangelicalism". W The Blackwell Companion to Religion in America, 540–58. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324082.ch35.

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Scalise, Charles J. "Protestant Evangelicalism". W The Wiley-Blackwell Companion to Practical Theology, 577–86. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch55.

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Atherstone, Andrew, i David Ceri Jones. "Evangelicals and Evangelicalisms: Contested Identities". W The Routledge Research Companion to the History of Evangelicalism, 1–21. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-1.

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Stackhouse, John G. "5. The end of evangelicalism?" W Evangelicalism: A Very Short Introduction, 109–24. Oxford University Press, 2022. http://dx.doi.org/10.1093/actrade/9780190079680.003.0006.

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‘The end of evangelicalism?’ highlights the current state of evangelicalism. By the 2020s, many Americans had become disillusioned, even dismayed, over evangelical linkages to dubious politics. Controversies over issues as basic as sex, the Bible, mission, and evangelicalism’s very success posed threats which struck at the core of evangelical identity, purpose, and mission. Indeed, it was a conflict over what would previously have been universally viewed by evangelicals as a non-issue—right up until the late twentieth century—that took the greatest toll among evangelicals in Greater Britain and the United States while also challenging churches in Africa and beyond: same-sex marriage. Other challenges include consumerism and individualism.
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Stackhouse, John G. "1. Original evangelicalism". W Evangelicalism: A Very Short Introduction, 5–19. Oxford University Press, 2022. http://dx.doi.org/10.1093/actrade/9780190079680.003.0002.

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‘Original evangelicalism’ discusses the precursors of evangelicalism. Evangelicals differ from Catholics and Orthodox Christians in that they champion the Bible as the supremely authoritative guide to faith and life. Indeed, the self-understanding of evangelicals tends to leap directly from the pages of the Bible to the Reformation of the sixteenth century. The topics of Puritanism and Pietism are also worthy of consideration. There are a number of notable “ur-evangelicals,” including Jonathan Edwards, George Whitefield, and John Wesley. For evangelicals, genuine Christianity is focused on the evangel, purified from ecclesiastical and social errors, and gratefully dutiful in obeying, and extending the influence of, the Word of God.
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Flatt, Kevin N. "Canadian Evangelicalism". W The Oxford Handbook of Early Evangelicalism, 237—C11.P73. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.12.

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Abstract Evangelicalism came to Canada with American and British settlers and missionaries beginning in the 1760s. In a society of newcomers with Protestant heritages but few established religious institutions, evangelicalism was able to spread rapidly, with Baptists and Methodists taking the lead in the Maritimes and Upper Canada, respectively. Canadian Protestants in this period were divided about several interrelated doctrinal and practical issues, making two poles distinguishable, with radical evangelicals on one end of the spectrum. Evangelicals held a range of views, however, and learned to channel early revivalism into disciplined institutional patterns. By the 1820s, most Protestants in Canada were converging toward a broad evangelical consensus. In keeping with the interpretations of Charles Taylor and other scholars, early evangelicals were able to outpace other religious groups (like the state-supported Anglicans) in Canada’s emerging “Age of Mobilization” partly because of their nimble structures and voluntarist ethos.
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Carter, Grayson. "Anglican Evangelicalism". W The Oxford Handbook of Early Evangelicalism, 293–312. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190863319.013.15.

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Abstract his chapter examines the rise and progress of Evangelicalism in the Church of England during the eighteenth century. While the movement began in relative isolation in Wales, it soon spread geographically, its teachings finding a receptive audience among many in the Church. Early on, Evangelicals faced numerous challenges, not least in overcoming opposition to their doctrines, evangelistic aims, and disregard of church order. By the end of the century, however, the influence of Evangelicalism had extended into many parts of the Church, the wider society, and even foreign lands, attracting men and women of abundant talent, energy, and spiritual commitment, and transforming the nature of Anglicanism in England and beyond. Especially noteworthy was the leading role the early Evangelicals played in the campaign for abolition, the formation of numerous voluntary societies, the support of women’s spirituality, and enacting various social reforms.
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