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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 20 lutego 2023

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1

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

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2

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

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3

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

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4

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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5

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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7

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

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8

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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9

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

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10

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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11

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, 1989.

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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. Edinburgh, Scotland: Saint Andrew Press, 1993.

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13

Newell, Williams D., red. A Case study of mainstream Protestantism: The Disciples' relation to American culture, 1880-1989. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1991.

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14

D, Sarna Jonathan, red. Minority faiths and the American Protestant mainstream / edited by Jonathan D. Sarna. Urbana: University of Illinois Press, 1998.

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15

Kearney, D. Rolling, red. There Are Save Two Churches Only, Volume I: Be Ye Not Deceived: God Creates, Satan Imitates. Taiwan: Self, 2012.

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16

Hard living people & mainstream Christians. Nashville: Abingdon Press, 1993.

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17

1946-, Mulder John M., i Weeks Louis 1941-, red. The re-forming tradition: Presbyterians and mainstream Protestantism. Louisville, Ky: Westminster/John Knox Press, 1992.

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18

J, Coalter Milton, Mulder, John M.; 1946-, Weeks Louis 1941- i Luidens Donald A, red. The Mainstream Protestant "decline": The Presbyterian pattern. Louisville, Ky: Westminster/John Knox Press, 1990.

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19

Shenandoah religion: Outsiders and the mainstream, 1716-1865. Waco, Tex: Baylor University Press, 2002.

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20

Miller, Frederic P. Evangelical Christian Church in Canada: Mainstream, Religion in Canada, Christian Church, Bourbon County. U.S.A.: @lphascript publishing, 2010.

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21

Bass, Dorothy C., Benton Johnson i Wade Clark Roof. Mainstream protestantism in the twentieth century: Its problems and prospects. Louisville, Ky: Committee on Theological Education, 1987.

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22

J, Coalter Milton, Mulder John M. 1946- i Weeks Louis 1941-, red. The Pluralistic vision: Presbyterians and mainstream Protestant education and leadership. Louisville, Ky: Westminster/John Knox Press, 1992.

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23

Coalter, Milton J. Study guide for The re-forming tradition--Presbyterians and mainstream Protestantism. Louisville, Ky: Westminster/John Knox Press, 1992.

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24

Ties that bind: Mainstream foundations for a healing theology of Baptist unity. San Francisco: Christian Universities Press, 1993.

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25

Moving toward the mainstream: 20th century change among the Brethren of eastern Pennsylvania. Intercourse, PA: Good Books, 1995.

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26

Lowman, Wessinger Catherine, red. Religious institutions and women's leadership: New roles inside the mainstream. Columbia, S.C: University of South Carolina Press, 1996.

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27

Ambaricho and Shonkolla: From local independent church to the evangelical mainstream in Ethiopia : the origins of the Mekane Yesus Church in Kambata Hadiya. Uppsala University: The Faculty of Theology, 2000.

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28

Byars, Ronald P., i Thomas Currie. Finding Our Balance: Repositioning Mainstream Protestantism. Wipf & Stock Publishers, 2015.

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29

Harris, Jim B. Recover the dream: A call to mainstream Churches of Christ. Star Bible Publications, 1996.

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30

Roozen, David A., i C. Kirk Hadaway. Rerouting the Protestant Mainstream: Sources of Growth & Opportunities for Change. Abingdon Press, 1994.

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31

Moorhead, James H. World Without End: Mainstream American Protestant Visions of the Last Things, 1880-1925. Indiana University Press, 1999.

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32

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. Toronto, Ont, 1999.

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33

Williams, D. Newell. A Case Study of Mainstream Protestantism: The Disciples' Relation to American Culture, 1880-1989. Eerdmans Pub Co, 1991.

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34

Jones, Errol D. Latinos and the Churches in Idaho, 1950–2000. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037665.003.0004.

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This chapter examines the relationship between people of Mexican/Latin American descent and Idaho's established churches from the 1950s. A politically conservative state with an economy dominated by agriculture, mining, and forestry into the 1980s, Idaho attracted large numbers of Latino migrants who worked mainly in agriculture. Beginning in the 1950s, a progressive movement developed within the mainstream Protestant churches and the Catholic Diocese of Boise to reach out to migrants in an effort to mitigate their harsh conditions and welcome them into their churches. Supported by the National Council of Churches and the American Conference of Catholic Bishops, Idaho's religious leaders became catalysts of reform in the agricultural industry in the state and become brokers for the needs of migrants and those who sought to abandon migrant life and settle permanently in Idaho. With the growth of the mostly Catholic Latino population, the Boise diocese, despite some resistance, was compelled to change to accommodate their culture and to champion the need for social and economic reform.

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35

Lord, Andy. Emergent and Adaptive Spiritualities in the Twentieth Century. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702252.003.0008.

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This chapter points to the ‘pluralization of the lifeworld’ involved in globalization as a key context for changing dissenting spiritualities through the twentieth century. These have included a remarkable upsurge in Spirit-movements that fall under categories such as Pentecostal, charismatic, neo-charismatic, ‘renewalist’, and indigenous Churches. Spirit language is not only adaptive to globalized settings, but brings with it eschatological assumptions. New spiritualities emerge to disrupt existing assumptions with prophetic and often critical voices that condemn aspects of the existing culture, state, and church life. This chapter outlines this process of disruption of the mainstream in case studies drawn from the USA, the UK, India, Africa, and Indonesia, where charismaticized Christianity has emerged and grown strongly in often quite resistant broader cultures.

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36

Talbot, Christine. Conclusion. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038082.003.0009.

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This concluding chapter argues that Mormonism, troubled by its polygamous past, is a religion in process whose Americanization is doomed to be incomplete. Contemporary Mormonism still bears the legacy of the nineteenth-century conflict over plural marriage in ways that have proved difficult to escape, despite the fact that the mainstream Church has not practiced plural marriage for over one hundred years. Other sects, however, have continued the practice in earnest. As popular press and television attention to plural marriage has increased over the past few years, the Latter-day Saints Church has continued to struggle to define its relationship to contemporary polygamists. However, despite the contemporary Church's many attempts to distinguish itself from fundamentalist Mormons, contemporary mainstream Mormons are still widely associated with plural marriage.

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37

1944-, Forster Peter G., red. Contemporary mainstream religion: Studies from Humberside and Lincolnshire. Aldershot: Avebury, 1995.

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38

Holmes, Andrew R. The Irish Presbyterian Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198793618.001.0001.

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This book considers how one protestant community responded to the challenges posed to traditional understandings of Christian faith between 1830 and 1930. It examines the attitudes of the leaders of the Presbyterian Church in Ireland to biblical criticism, modern historical method, evolutionary science, and liberal forms of protestant theology. It explores how they reacted to developments in other Christian traditions, including the so-called ‘Romeward’ trend in the established Churches of England and Ireland and the ‘Romanization’ of Catholicism. Was their response distinctively Presbyterian and Irish? How was it shaped by Presbyterian values, intellectual first principles, international denominational networks, identity politics, the expansion of higher education, and relations with other Christian denominations? The story begins in the 1830s, when evangelicalism came to dominate mainstream Presbyterianism, the largest protestant denomination in present-day Northern Ireland. The story ends in the 1920s with the exoneration of J. E. Davey, a professor in the Presbyterian College, Belfast, who was tried for heresy on accusations of being a ‘modernist’. Within this time frame, the book describes the formation and maintenance of a religiously conservative intellectual community. At the heart of the interpretation is the interplay between the Reformed theology of the Westminster Confession of Faith and a commitment to common evangelical principles and religious experience that drew protestants together from various denominations. The definition of conservative within the Presbyterian Church in Ireland moved between these two poles.

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39

Watton, Victor, i Bob Stone. Religion and Society: Mainstream Edition (Religion and Society). Wyd. 2. Hodder Murray, 2005.

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40

Schlieter, Jens. The Presence of Religious Metacultures in Near-Death Discourse (1580–1975). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190888848.003.0021.

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The conclusion of the discursive history outlines that in contrast to studies that argue for a broad decline of Christian narratives of deathbed experiences in the early modern centuries, there is ample evidence of a continuous stream of Christian reports. These reports are, from the 18th century onward, seconded by a broad current of Spiritualist–Occult and Gnostic–Esoteric reports. Transmitters of these reports were mostly religiously interested individuals—preeminently spokespersons of non-mainstream churches and denominations such as Pietists, Theosophists, Occultists, and Spiritualists, joined, in the early 20th century, by parapsychologists. Most common are descriptions of a paradisiacal realm, tranquility, quietness, and feelings of peace or mental clarity. Handed down in religious contexts were descriptions of a border, God, or angels. However, other elements such as the life review (absent in premodern narratives), autoscopic out-of-body experiences, or the “tunnel” clearly developed over time and assumed new meanings.

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41

American Evangelicals: A Contemporary History of A Mainstream Religious Movement. Rowman & Littlefield Publishers, Inc., 2008.

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42

Mainstream or Marginal?: The Matthean Community in Early Christianity. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2012.

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43

Ninow, Friedbert. Mainstream or Marginal?: The Matthean Community in Early Christianity. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2012.

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44

Hankins, Barry. American Evangelicals: A Contemporary History of a Mainstream Religious Movement. Rowman & Littlefield Publishers, Incorporated, 2009.

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45

Hankins, Barry. American Evangelicals: A Contemporary History of a Mainstream Religious Movement. Rowman & Littlefield Publishers, Incorporated, 2009.

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46

(Foreword), Michelle Goldberg, i Frederick Clarkson (Introduction), red. Steeplejacking: How the Christian Right Is Hijacking Mainstream Religion. Ig Publishing, 2007.

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47

Day, Abby. Why Baby Boomers Turned from Religion. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192866684.001.0001.

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Abstract Mocked, vilified, blamed, and significantly misunderstood—the ‘Baby Boomers’ are members of the generation of post-World War II babies who came of age in the 1960s. Their parents of the 1940s and 1950s raised their Boomer children to be church-attenders and respectable, and yet in some ways demonstrated an ambivalence that permitted their children to spurn religion and to eventually raise their own children to be the least religious generation ever. The Baby Boomers studied here, living in the UK and Canada, were the last generation to have been routinely baptised and taken regularly to mainstream, Anglican churches. So, what went wrong—or, perhaps, right? This book, based on in-depth interviews and compared to other studies and data, is the first to offer a sociological account of the sudden transition from religious parents to non-religious children and grandchildren, focusing exclusively on this generation of ex-Anglican Boomers. Now in their 60s and 70s, the Boomers featured here make sense of their lives and the world they helped to create. They discuss how they continue to dis-believe in God yet have an easy relationship with ghosts and did not, as theologians are wont to argue, fall into an immoral self-centred abyss, but forged different practices and sites (whether in ‘this world’ or ‘elsewhere’) of meaning, morality, community, and transcendence. They also reveal the kind of values, practices, and beliefs they transmitted to the future generations, helping shape non-religious identities of Generation X, the Millennials, and Generation Z.

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48

God and Country: How Evangelicals Have Become America's New Mainstream. Bloomsbury USA, 2006.

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49

Mulder, John M., i Milton J. Coalter. The Mainstream Protestant "Decline": The Presbyterian Pattern (Presbyterian Presence: the Twentieth-Century Experience). Westminster John Knox Press, 1990.

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50

(Contributor), Anne Hale Johnson, red. A Moment to Decide : The Crisis in Mainstream Presbyterianism (Denominational Studies Series). Inst for Democracy Studies, 2000.

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