Artykuły w czasopismach na temat „United Evangelical Church of the Philippines”
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1
Francis, Leslie. "Psychological Types of Male and Female Lay Church Leaders in England, Compared with United Kingdom Population Norms". Fieldwork in Religion 1, nr 1 (1.01.2005): 69–83. http://dx.doi.org/10.1558/firn.v1i1.69.
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A sample of 322 evangelical lay church leaders completed Form G (Anglicized) of the Myers-Briggs Type Indicator. Among the female church leaders extraversion and introversion were equally represented. There were preferences for sensing over intuition, for feeling over thinking, and for judging over perceiving. Among the male church leaders there were preferences for introversion over extraversion, intuition over sensing, for thinking over feeling, and for judging over perceiving. The type preferences of the current samples were statistically analysed in comparison with the United Kingdom population norms (Kendall, 1998). It was found that evangelical lay church leaders differ from the United Kingdom population in a number of significant ways; most notably, intuitive types are significantly over-represented among both male and female evangelical lay church leaders compared to the United Kingdom population norms.
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Cantrell, Phillip A. "The Anglican Church of Rwanda: domestic agendas and international linkages". Journal of Modern African Studies 45, nr 3 (16.07.2007): 333–54. http://dx.doi.org/10.1017/s0022278x07002650.
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ABSTRACTThe article analyses the relationship between the Anglican Church of Rwanda and evangelical Episcopalians in the United States. In 2000, the archbishop of Rwanda, Emmanuel Kolini, in a move that gained great support for Rwanda's post-genocide recovery, ordained several bishops to preside over congregations of orthodox, evangelical Americans who had severed their relationship with the Episcopalian Church of the United States over issues such as the blessing of same-sex marriages and the ordination of openly gay clergy. The result was the creation of the Anglican Mission in the Americas, a missionary province in the United States that acknowledges Kolini as its archbishop. Such actions have made Rwanda the currentcause célèbrenot only of AMIA but the wider evangelical community. While the relationship offers great support for Rwanda's recovery, the Anglican Church has presented to American evangelicals a misleading narrative of Rwanda's past and present political situation.
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Case, Riley B. "1980 General Conference and the Evangelicals". Methodist History 60, nr 1 (1.06.2022): 40–60. http://dx.doi.org/10.5325/methodisthist.60.1.0040.
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ABSTRACT Founder of the Good News Movement, an evangelical caucus loosely associated with The United Methodist Church, Rev. Charles Keysor looked back on the 1980 General Conference as a failure for the evangelical cause within United Methodism. In this article, Riley B. Case offers a different understanding of the 1980 General Conference and its implications for Good News’ future within the denomination.
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Ziegler, William M., i Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches". Journal of Pastoral Care 50, nr 4 (grudzień 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Hendrickson, Craig S. "Ending Racial Profiling in the Church: Revisiting the Homogenous Unit Principle". Mission Studies 35, nr 3 (18.10.2018): 342–65. http://dx.doi.org/10.1163/15733831-12341589.
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Abstract The “homogeneous unit principle” (HUP) has informed evangelical mission praxis in the United States for decades. While many see this as a pragmatic approach to spreading the gospel more expediently, others argue that it mirrors processes of racialization in the society at large, while reinforcing hyper-segregation in the church. In this paper, I suggest that the American evangelical church needs to re-examine, and ultimately, shed the exclusionary mission practices informed by the HUP if it is to faithfully embody the unity and reconciliation achieved through Christ’s work on the cross in its racialized mission context (Eph 2:11–22).
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Avila, Angga. "Sacramental Ecclesiology: Adopting Augustine’s Totus Christus for Evangelical Ecclesiology". Veritas: Jurnal Teologi dan Pelayanan 20, nr 2 (30.12.2021): 237–53. http://dx.doi.org/10.36421/veritas.v20i2.468.
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After the 16th-century reformation, the church was faced with the situation of ecclesiological plurality, both differences in traditions and church divisions into many denominations, including evangelical churches. Despite the fact that the evangelical movement was founded with the primary objective of spreading the gospel, it is devoid of coherence in ecclesiology. Based on Augustine’s idea of totus Christus, this research presents a constructive ecclesiology proposal for evangelical churches. Drawing primarily on Augustine’s notion of totus Christus, and by showing that this idea is central to his theological construction, the author proposes the importance of revisiting the doctrine of totus Christus to create an ecclesiology that links to sacramentology and soteriology. The contribution of this research is to show that the doctrine of totus Christus is more organic and sacramental so that it can become the foundation and aspiration for evangelical churches united as the body of Christ to participate in His redemptive works for the salvation of the world.
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Wellings, Martin. "Renewing Methodist Evangelicalism: the Origins and Development of the Methodist Revival Fellowship". Studies in Church History 44 (2008): 286–96. http://dx.doi.org/10.1017/s042420840000365x.
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When the Wesleyan, Primitive and United Methodist Connexions combined in 1932 to form the Methodist Church of Great Britain, much was made of their shared evangelical heritage. The doctrinal clause of the founding Deed of Union affirmed that the Connexion ‘ever remembers that in the Providence of God Methodism was raised up to spread Scriptural Holiness through the land by the proclamation of the Evangelical Faith and declares its unfaltering resolve to be true to its Divinely appointed mission.’
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Delbrück, Jost. "»Schritte auf dem Weg zum Frieden«". Zeitschrift für Evangelische Ethik 47, nr 1 (1.02.2003): 167–80. http://dx.doi.org/10.14315/zee-2003-0124.
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AbstractBasedon several official pronouncements of the leading organs of the German Evangelical Church in the past decade on the ethical and internationallegal implications of the use of force either as collective action under the authority ofthe United Nations or by individual states, the article critically reviews the positions taken by the Church with regard to their consistency over time. In the early 1990s the Council of the German Evangelical Church clearly stated that peaceful means of conflict resolution generally take priority over forceful means. However, in particular circumstances the use of force as ultima ratio cannot be ruled out. Recently, under the impact of the Iraq crisis, the positions taken were less strict. Due to a lack of a clear distinction between (illegal) unilateral uses of force and (legal) enforcement action by the United Nations it remains unclear whether the Church still unequivocally holds on to its earlier ultima ratio stance. The paper argues that in view of the new challenges posed by global terrorism all social and political forces, including the churches, have to support the United Nations as the central institution for the maintenance of international peace and security which- inter aliis- requires the acceptance of the UN's competence to use enforcement measures in cases of grave breaches of peace including massive human rights violations as ethically and legally legitimate, provided the UN itself stays within the Iimits of the law.
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Guthman, Joshua. "“Doubts still assail me”: Uncertainty and the Making of the Primitive Baptist Self in the Antebellum United States". Religion and American Culture: A Journal of Interpretation 23, nr 1 (2013): 75–100. http://dx.doi.org/10.1525/rac.2013.23.1.75.
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AbstractThough forged in the fires of the early nineteenth-century evangelical revivals, Primitive Baptists became the most significant opponents of the burgeoning antebellum evangelical movement. The Primitives were Calvinists who despised missionaries, Sunday schools, Bible tract societies, and the other accoutrements of evangelical Protestantism. This article contends that a feeling of uncertainty dominated Primitive Baptists' lives, catalyzed their movement's rise, and fueled their strident opposition to the theological and organizational changes shaping churches across the country. For Primitive Baptists, it was their questioning–especially their experience of persistent doubt–that set them apart from evangelicals. The uncertainty that colored Primitive Baptist selfhood motivated believers rather than paralyzed them. It propelled them toward a community of like-minded souls, and it stirred those souls to action as a more ardent brand of evangelical Protestantism crowded church pews. It is in the Primitives' uncertain selves–not in their theology or their socio-economic condition–that we find the most compelling explanation of their movement's unlikely rise.
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Taylor, J. Benjamin, Sarah Allen Gershon i Adrian D. Pantoja. "Christian America? Understanding the Link between Churches, Attitudes, and “Being American” among Latino Immigrants". Politics and Religion 7, nr 2 (20.03.2014): 339–65. http://dx.doi.org/10.1017/s1755048314000042.
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AbstractIn recent decades, Evangelical churches in the United States have expanded their outreach to Latino immigrants, seeking to incorporate these new Americans into their churches. We investigate the implications of this movement by examining the impact of church affiliation on Latino immigrants’ conceptions of what it means to be “fully American.” Relying on the 2006 Latino National Survey, we find that church affiliation significantly impacts immigrants’ beliefs about what it means to “be American” in the eyes of other Americans and the likelihood of identifying themselves as “American.” Specifically, Protestant Latinos (be they mainline or Evangelical) are more likely than Catholic Latinos (the majority of Latinos) to identify as American and to believe that Americans think being a Christian is a defining feature of American identity. We conclude by discussing the implications of our findings.
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Billington, Louis. "“Female Laborers in the Church”: Women Preachers in the Northeastern United States, 1790–1840". Journal of American Studies 19, nr 3 (grudzień 1985): 369–94. http://dx.doi.org/10.1017/s0021875800015334.
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In recent years historians have emphasized the centrality of women to religious life, especially among the older Protestant denominations in the northeastern section of the United States. In the late eighteenth and early nineteenth centuries, women and girls were usually the majority of attenders at prayer meetings and Sunday services, made up the bulk of converts at revivals and provided the greatest number of candidates for church membership. They were also great fund raisers not only for their own congregations, but for a network of inter-denominational missionary agencies which sprang up during the first two decades of the nineteenth century and helped to impress a more evangelical character upon American society. As Nancy Cott has argued, ministers may have seen this work as part of woman's appropriate and subordinate “sphere,” but for the women themselves “evangelical religion nourished the formation of a female community that served…as both a resource and a resort outside the family.”
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Edvardsson Björnberg, Karin, i Mikael Karlsson. "Faithful Stewards of God’s Creation? Swedish Evangelical Denominations and Climate Change". Religions 13, nr 5 (21.05.2022): 465. http://dx.doi.org/10.3390/rel13050465.
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Studies from the United States (U.S.) show that opposition to climate policy is strong among some Christian groups, especially White evangelical Protestants. Much of this opposition is channelled through organisations such as the Cornwall Alliance, which argue against climate measures on religious, economic and what they claim to be science-based grounds. In the present study, we investigated to what extent these convictions were present among Swedish evangelical denominations. Representatives from the Evangelical Free Church, the Pentecostal Alliance, the Swedish Alliance Mission, and the Seventh-day Adventist Church were interviewed to identify the denominations’ views on the scientific underpinnings of climate change and the moral implications of climate policy. Our data show that the denominations’ views differ markedly from those expressed by climate-oppositional evangelical groups in the U.S. The denominations held homogenous views on the legitimacy of climate science, expressed a clear biblical mandate for climate policy based on the notion of human stewardship, and believed that climate change was inextricably linked to poverty and, thus, had to be addressed. Our results point to the need for further studies on the factors behind acceptance and denial of climate science within and between faith-based and other communities in different countries.
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Hsiao, Timothy. "If Homosexuality Is Wrong, So Is Contraception". Philosophia Christi 23, nr 2 (2021): 341–55. http://dx.doi.org/10.5840/pc202123228.
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Historically, the Christian church was united in firm opposition to both homosexuality and contraception. Today most evangelical Christians continue to oppose the former but have embraced the latter. This paper argues that there is a clear tension between these views, especially when it comes to the evangelical use of natural law–type reasoning. The conclusion of this paper is that Christians who view homosexual activity as immoral must also view artificial contraception in the same light. They are wrong for the same reason: they both misuse the sexual organs by directing sexual activity away from procreative unity.
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de Araújo Silva, Marcos, i Donizete Rodrigues. "Religion, Migration and Gender Strategies: Brazilian (Catholic and Evangelical) Missionaries in Barcelona". Religion and Gender 3, nr 1 (19.02.2013): 42–59. http://dx.doi.org/10.1163/18785417-00301004.
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This article reflects on gender strategies developed by Brazilian Pentecostal missionaries linked to the Catholic Charismatic Renewal and the evangelical Universal Church of the Kingdom of God/United Family, in the city of Barcelona, Spain. From a comparative study of the daily life of the missionaries, the paper discusses how ‘feminized’ and ‘manly’ character, respectively, define important boundaries between Catholic charismatic and Evangelical groups. The ethnographic data demonstrate how certain religious particularities of immigrants can act as a source of social differentiation that highlights opportunities and specific doctrinal strategies for women and men, in the context of diaspora.
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O’Ferrall, Fergus. "The Church of Ireland: a critical bibliography, 1536–1992 PartV: 1800–1870". Irish Historical Studies 28, nr 112 (listopad 1993): 369–76. http://dx.doi.org/10.1017/s0021121400011329.
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The ‘United Church of England and Ireland’, established by the Act of Union ‘for ever’ as ‘an essential and fundamental part of the Union’, survived less than seventy years. N. D. Emerson, in his 1933 essay on the church in this period, presented the history of the church in the first half of the nineteenth century as ‘the history of many separate interests and movements’; he suggested a thesis of fundamental importance in the historiography of the Church of Ireland: Beneath the externals of a worldly Establishment, and behind the pomp of a Protestant ascendancy, was the real Church of Ireland, possessed of a pure and reformed faith more consciously grasped as the century advanced and labouring to present its message in the face of apathy and discouragement, as well as of more active and hostile opposition.Recent historical work has begun to trace the ‘many separate interests and movements’ and to explore in detail both the ‘worldly Establishment’ and the increasingly predominant evangelical influence of the Church of Ireland during the post-union period. The main topics investigated have been the structure of the church, the political relationships of the church, the evangelical movement, the mentalities of various social groups (drawing upon literary sources), and local or regional studies. The numerous gaps in the research and in our knowledge which exist seem now all the starker given the high quality of so many recent studies concerning the Church of Ireland in this period.
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Wadsworth, Nancy. "Bridging Racial Change: Political Orientations in the United States Evangelical Multiracial Church Movement". Politics and Religion 3, nr 3 (2.06.2010): 439–68. http://dx.doi.org/10.1017/s1755048310000131.
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AbstractRecent years have witnessed the rise of a multiracial church (MRC) movement in American evangelicalism. Leaders of this movement articulate a “biblical mandate”-based mission for breaking patterns of racial homogeneity in pursuit of more diverse, egalitarian, and vibrant churches. While participants are passionate about what they see as a powerful racial change effort in their religious communities, they express a variety of orientations about the potential political implications of faith-based MRC-building. Drawing from interview-based research inside MRC settings, I find that most participants are nervously interested in applying their framework to political contexts, while a minority articulates a more politicized justice orientation, and others are confused or actively resistant. The movement's political reluctance is instructive of the understudied dynamics between race and religion, especially in theologically conservative churches. In social capital terms, the “bonding” incentives of MRC settings by definition require difficult kinds of “bridging,” or reaching across deep historical and identity-based differences, in order to create trust-based networks where they have not existed. When successful, however, such networks can open new paths to race-related political engagement.
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Freudenberg, Maren. "THE EMERGING CHURCH AS A CRITICAL RESPONSE TO THE NEOLIBERALIZATION OF THE AMERICAN RELIGIOUS LANDSCAPE". POLITICS AND RELIGION IN EUROPE 9, nr 2 (27.12.2015): 297–320. http://dx.doi.org/10.54561/prj0902297f.
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The Emerging Church grew in prominence in the United States in the 1990’s as a reaction to seeker-sensitive approaches of nondenominational evangelical megachurches. These megachurches are known for the commodification of religion and the conception of church members as consumers, and are thus prime examples of the neoliberalization of the American religious landscape. In contrast, the Emerging Church opposes institutionalized and neoliberalized religious practices and structures, instead emphasizing local and contextual organization and practice as a basis for more “authentically Christian” lives. Nevertheless, the Emerging Church itself displays characteristics of neoliberalization, which I disclose using Wendy Brown’s definition of neoliberal rationality. This raises the question whether a lived critique of neoliberalization is possible in the late modern era.
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Curtis, Jesse. "White Evangelicals as a “People”: The Church Growth Movement from India to the United States". Religion and American Culture 30, nr 1 (2020): 108–46. http://dx.doi.org/10.1017/rac.2020.2.
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ABSTRACTThis article begins with a simple question: How did white evangelicals respond to the civil rights movement? Traditional answers are overwhelmingly political. As the story goes, white evangelicals became Republicans. In contrast, this article finds racial meaning in the places white evangelicals, themselves, insisted were most important: their churches. The task of evangelization did not stop for a racial revolution. What white evangelicals did with race as they tried to grow their churches is the subject of this article. Using the archives of the leading evangelical church growth theorists, this article traces the emergence and transformation of the Church Growth Movement (CGM). It shows how evangelistic strategies created in caste-conscious India in the 1930s came to be deployed in American metropolitan areas decades later. After first resisting efforts to bring these missionary approaches to the United States, CGM founder Donald McGavran embraced their use in the wake of the civil rights movement. During the 1970s, the CGM defined white Americans as “a people” akin to castes or tribes in the Global South. Drawing on the revival of white ethnic identities in American culture, church growth leaders imagined whiteness as pluralism rather than hierarchy. Embracing a culture of consumption, they sought to sell an appealing brand of evangelicalism to the white American middle class. The CGM story illuminates the transnational movement of people and ideas in evangelicalism, the often-creative tension between evangelical practices and American culture, and the ways in which racism inflected white evangelicals’ most basic theological commitments.
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De Jong, G., i J. Kregting. "Stromingen en hun sympathisanten binnen de Protestantse Kerk". Religie & Samenleving 6, nr 2 (1.09.2011): 223–39. http://dx.doi.org/10.54195/rs.13010.
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The Protestant Church in the Netherlands, also known as the PKN, is a pluriform church, meaning that multiple religious currents, such as orthodox and evangelical but also liberal and traditional, are united in this church. Some of these currents are more or less institutionalized. The former Dutch Reformed Church, which is also part of the PKN, identified these institutionalized currents as modalities (modaliteiten). In this article we have estimated the size of these currents. We have found that the Gereformeerde Bond (an orthodox current of the PKN) is the largest institutionalized current, with over 8.000 official members. Like all currents the Gereformeerde Bond has more sympathizers (people that contribute to or feel affinity with the statements of that current) than official members. We have found that the confessional (confessionele) current has 470.000 sympathizers, the mainstream (midden-orthodox) current 360.000, the orthodox current (the earlier mentioned Gereformeerde Bond) 290.000, and both the liberal (vrijzinnige) and evangelical (evangelische) currents have 145.000 sympathizers. The orthodox current has the highest participation levels (church attendance) in combination with a relatively young population. We have found these figures by re-analyzing a study, by Kaski, on several currents in the PKN and their social and cultural activities. According to us, this is the first systematic calculation of several religious currents in the PKN.
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Hatzis, Nicholas. "The Church–Clergy Relationship and Anti-discrimination Law". Ecclesiastical Law Journal 15, nr 2 (10.04.2013): 144–57. http://dx.doi.org/10.1017/s0956618x13000252.
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In its recent judgment in Hosanna-Tabor Evangelical Lutheran Church and School v EEOC, the United States Supreme Court held that the First Amendment precludes the application of anti-discrimination law to the employment relationship between a church and its clergy. In 2005 the House of Lords had reached the opposite conclusion, ruling, in Percy v Board of National Mission of the Church of Scotland, that the decision to dismiss an ordained minister was not a spiritual matter falling outside the scope of anti-discrimination legislation. This article argues that Percy largely neglected important aspects of church autonomy and that the reasoning in Hosanna-Tabor offers an opportunity to rethink whether secular law should be allowed to affect a religious group's decision to appoint or dismiss a minister.
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White, Chris. "“Aliens Ministering to Aliens”: Reformed Church in America Missionaries among Chinese in the Philippines". International Bulletin of Mission Research 42, nr 3 (16.01.2018): 230–40. http://dx.doi.org/10.1177/2396939318754771.
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This article reviews the two decades after RCA missionaries were forced out of China, revealing that the church’s “China mission” was not abandoned, but simply changed geographic focus to overseas Chinese in the Philippines. Although the RCA continued a ministry targeting Chinese from South Fujian, where they had worked since 1842, they faced many new challenges in the Philippines that were quite inconsistent with their experience in China. A major point of contention for missionaries was balancing their relationship with the United Church of Christ in the Philippines (UCCP) and Chinese churches that refused to join this ecumenical organization.
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Vysoven, Oksana. "CAUSES AND CONSEQUENCES OF THE BAPTIST MOVEMENT’S DIVISION IN UKRAINE". Almanac of Ukrainian Studies, nr 24 (2019): 108–13. http://dx.doi.org/10.17721/2520-2626/2019.24.19.
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The article analyzes the causes and consequences of the split in the evangelical-Baptist environment in the 1960s; found that one of the main causes of the split in the bosom of evangelical Baptist Christians was the destructive influence of state authorities on religion in general, and Christian denominations in particular when initiated by state bodies of the union of Protestant religious communities under the auspices of the All-Union Baptist Council Church for organization under control of special services bodies; it has been proved that the conflicts between the leadership of the Verkhovna Rada and the Council of Churches were artificial. The confrontations among the believers were mainly provoked by SSC agents and secret services, and were only in the hands of the Communist Party regime, which helped him control events, pacify some and repress others; it is proved that under the influence of the movement for the independence of the church from the state headed by «initiators», the regime has been operating since the second half of the 1960s. gradually began to ease the pressure on officially registered communities of evangelical Baptist Christians. Prayer meetings began to be attended by teens, and ordinary members and members of other congregations were allowed to preach. As a result of these changes and some easing of tensions between the church and the government, many believers and congregations began to return to the official union governed by the ACEBC, without wishing further confrontation; it is shown that the internal church events of the 60's of the twentieth century, which were provoked by the SSC special services and led to the split of the EBC community, reflected on the position and activities of the EBC Church and in the period of independence of Ukraine, the higher leadership of the split community (the ACEBC and the Church Council) and could not reconcile and unite in a united union. This significantly weakens their spiritual position in today's globalized world, where cohesion and competitiveness play an important role.
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Batut-Lucas, Katia. "Le sionisme chrétien évangélique aux États-Unis et le cas du CUFI". Studies in Religion/Sciences Religieuses 44, nr 4 (23.10.2015): 457–78. http://dx.doi.org/10.1177/0008429815605503.
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This article deals with Christian Evangelical Zionist pilgrimages, especially focusing on those from the group of John Hagee, pastor and founder of the Cornerstone Church, and from the lobbyist group Christians United for Israel. Pilgrims from this organization join gatherings which honor and defend Israel, causing the participant to progress from being a simple believer to being a pro-Israel activist. The methodology is based on field studies and interviews with this group.
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Waldron, Stephen. "Whose Church? Which Unity?That We May Be One: Practicing Unity in a Divided Church, Gary B.Agee, Eerdmans, 2022 (ISBN 978‐0‐8028‐8186‐1), xviii + 150 pp., pb $19.99Winsome Conviction: Disagreeing Without Dividing the Church, TimMuehlhoff and RichardLanger, InterVarsity Press, 2020 (ISBN 978‐0‐8380‐4799‐0), x + 214 pp., pb $17". Reviews in Religion & Theology 30, nr 4 (październik 2023): 233–38. http://dx.doi.org/10.1111/rirt.14265.
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AbstractThese two recent books each offer guidance to Christians in the United States on pursuing unity in the midst of social, moral, political, and theological divisions. They offer two distinct approaches: one relying mainly on relevant academic research and the other drawing mostly on a pastoral appeal. They also target different audiences: one an explicitly theologically conservative evangelical ‘church’, the other a ‘church’ including all professed Christians. This review argues that both have different strengths. While Agee's approach is ultimately more promising for addressing the underlying causes of disunity among Christians, Muehlhoff and Langer offer well‐founded tactics for mutual understanding within a more limited group of Christians.
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Batalla, Eric Vincent C. "Divided Politics and Economic Growth in the Philippines". Journal of Current Southeast Asian Affairs 35, nr 3 (grudzień 2016): 161–86. http://dx.doi.org/10.1177/186810341603500308.
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As the 2016 elections drew near and the prospects of a Rodrigo Duterte presidency became stronger, there were concerns that the economy might be adversely affected by the expected political volatility under the new regime. Since the start of the campaign season, Duterte had been rocking the establishment through controversial pronouncements and outbursts, attracting the enmity of leaders of the Catholic Church, the United States, and the United Nations. Based on a review of recent political and economic performance, this article argues that unless there are significant changes in the major sources of macroeconomic growth and stability, the Philippine economy would likely withstand the impact of a “Duterte shock.”
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Knight, Logan, i Njeri Kagotho. "On Earth and as It Is in Heaven—There Is No Sex Trafficking in Heaven: A Qualitative Study Bringing Christian Church Leaders’ Anti-Trafficking Viewpoints to Trafficking Discourse". Religions 13, nr 1 (11.01.2022): 65. http://dx.doi.org/10.3390/rel13010065.
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There is a lack of contributions in sex trafficking the academic literature from Christian evangelical leaders despite their prominence in global counter-trafficking activism. Given that the academic literature influences professional and pedagogical discourse, the lack of evangelical Christian representation could diminish the complexity of trafficking discourses, limit balanced views of the flaws and strengths of evangelical counter-trafficking, and limit the opportunities for academia to understand and address problematic areas in evangelical counter-trafficking through an emic understanding of evangelical paradigms. Using a phenomenological lens to engage evangelical Christian pastors (n = 17) in the midwestern United States, this study examined the meaning faith leaders attach to counter-trafficking initiatives. Four themes emerged: (1) God cares about survivors of sex trafficking, giving Christians a moral obligation to intervene; (2) God, the Christian, and the survivor all have essential roles in tackling sex trafficking as part of helping humanity; (3) congregations’ faith-inspired but imperfect efforts to help an imperfect and complex world create many complexities; and (4) managing complexity involves applying the truths that underpin the Christian worldview, namely that God is good and people are valuable. These findings underscore the need to create an inclusive knowledge-producing forum that allows for a pragmatic exchange of ideas to expand the discourse between multiple counter trafficking actors.
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Barbosa, Jadna Rodrigues. "Godllywood: A digital pedagogy for the evangelical woman". Explorations in Media Ecology 21, nr 1 (1.03.2022): 53–66. http://dx.doi.org/10.1386/eme_00117_1.
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The internet has allowed the expansion of media presence in the most varied sectors of society. Institutions and religious groups from the most diverse backgrounds take ownership and use the available technological communication resources to optimize their activities and objectives. Considering the approach to gender studies and media ecology from the perspective of tetradic theory, I intend to analyse the Godllywood programme, created by the Universal Church of the Kingdom of God (IURD), which is defined as a movement that raises the banner of ‘Holiness to the Lord’ through the formation of a ‘virtuous woman’. Based on the continuous broadcasting of videos and other files through social networks such as Instagram, Facebook and YouTube, in addition to a blog hosted on the church’s website, we seek to understand how such religious groups, based on apparently outdated ideological discourses, propose the renewal of female minds and a change in behavior based on the precepts of the word of God. The women who make up the audience for the Godllywood channel are mentored by a principal mentor and the Big Sisters, all wives of church bishops. In addition to Brazil, the programme is now present in several countries in the Americas ‐ including the United States ‐ and other continents such as Europe, Africa, Asia and Oceania. Based on the presentation of the programme and the challenges presented on the ‘Godllywood’ social networks, I intend to describe and analyse the discursive strategies used in these communication pieces.
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RITCHIE, DANIEL. "Transatlantic Delusions and Pro-slavery Religion: Isaac Nelson's Evangelical Abolitionist Critique of Revivalism in America and Ulster". Journal of American Studies 48, nr 3 (14.02.2014): 757–76. http://dx.doi.org/10.1017/s0021875814000036.
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This article considers the arguments of one evangelical anti-slavery advocate in order to freshly examine the relationship between abolitionism and religious revivalism. Although it has often been thought that evangelicals were wholly supportive of revivals, the Reverend Isaac Nelson rejected the 1857–58 revival in the United States and the 1859 revival in Ulster partly owing to the link between these movements and pro-slavery religion. Nelson was no insignificant figure in Irish abolitionism, as his earlier efforts to promote emancipation through the Belfast Anti-Slavery Society, and in opposition to compromise in the Free Church of Scotland and at the Evangelical Alliance, received the approbation of various high-profile American abolitionists. Unlike other opponents of revivals, Nelson was not attacking them from a perspective which was heterodox or anti-evangelical. Hence his critique of revivalism is highly significant from both an evangelical and an abolitionist point of view. The article surveys Nelson's assessment of the link between revivalism and pro-slavery religion in America, before considering his specific complaints against the revival which occurred in 1857–58 and its Ulster counterpart the following year.
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Tyrrell, Ian. "The Regulation of Alcohol and other Drugs in a Colonial Context: United States Policy towards the Philippines, C. 1898–1910". Contemporary Drug Problems 35, nr 4 (grudzień 2008): 539–71. http://dx.doi.org/10.1177/009145090803500405.
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The article compares attitudes towards and laws regulating the use of alcohol and opium in the United States (US) colonial possession of the Philippines. Forces within the United States and missionary groups in the field in the Philippines fought to have the supply of alcohol to American troops restricted by abolition of the military canteen system, and to eliminate use of alcohol among the indigenous population. To achieve these aims, they developed highly skilled networks of political lobbying led by Wilbur Craft's International Reform Bureau. Temperance, church and missionary groups differed among themselves over the relative seriousness of the two drugs’ impact in the Philippines, but skillfully adapted their tactics in the light of experience in the colony to focus on opium. They developed a tacit coalition with the US government, using the Philippines opium policy to distinguish the United States as a morally superior colonial ruler. By lobbying the government to oppose opium use in the East Asia region, they served to promote an American regional hegemony, and provided an important departure point for modern US drug poalicies.
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Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century". Studies in Church History 56 (15.05.2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.
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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected to biblicism and orthodoxy, were encouraged to leave, too. As Baptists, Catholic Apostolics and Methodists arrived from Britain and America, the number of ‘sects’ increased. New ways of curtailing their influence were devised, especially in Prussia and Saxony.
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Holman, Mirya, Erica Podrazik i Heather Silber Mohamed. "Choosing Choice: How Gender and Religiosity Shape Abortion Attitudes among Latinos". Journal of Race, Ethnicity, and Politics 5, nr 2 (20.03.2020): 384–411. http://dx.doi.org/10.1017/rep.2019.51.
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AbstractThe relationship between religiosity and political attitudes is well established in the United States, particularly around gendered issues like abortion. However, this relationship can be complicated by the highly gendered and racialized nature of social identities. In this paper, we explore how different forms of religiosity (belonging to a denomination, specific religious beliefs, and religious behavior in church and in private) interact with gender to shape Latino abortion preferences. Using two sets of national survey data, we find that Evangelicalism and church attendance are more strongly associated with anti-abortion attitudes among Latino men, while religious beliefs are gender neutral. Our results illustrate the importance of intersectional approaches to studies of social identities and political preferences, as well as the importance of including gender in research on the role of the Evangelical church on immigrant political behavior.
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Kalmbach, Pedro. "“Towards the Ecclesiology of United Churches” Evangelical Church of the River Plate: Challenges and Vision". Ecumenical Review 62, nr 1 (marzec 2010): 41–48. http://dx.doi.org/10.1111/j.1758-6623.2009.00045.x.
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Pereira da Rosa, Wanderley. "Proto-Charismatism in Brazilian Protestantism: The Case of Miguel Vieira Ferreira and the Brazilian Evangelical Church". Journal of World Christianity 14, nr 1 (luty 2024): 63–84. http://dx.doi.org/10.5325/jworlchri.14.1.0063.
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Abstract This article analyzes the history of the origin and development of the Brazilian Evangelical Church (Igreja Evangélica Brasileira)—an example of proto-charismatism in Brazilian Protestantism—founded on September 11, 1879, by Miguel Vieira Ferreira. This denomination arose from a schism of the Presbyterian Church of Brazil and had as its starting point the ecstatic experience of Dr. Miguel’s conversion. The present text screen is part of the broader discussion about the origins of the Protestant Charismatic/Pentecostal movements, claiming a certain originality since their appearance has no connection with the movements that were ongoing in either the United States or Europe. This event will be analyzed in the light of the concept of the “sacred savage” proposed by the French professor Roger Bastide.
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Urdank, Albion M. "Religion and Reproduction among English Dissenters: Gloucestershire Baptists in the Demographic Revolution". Comparative Studies in Society and History 33, nr 3 (lipiec 1991): 511–27. http://dx.doi.org/10.1017/s0010417500017151.
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The growth of English Nonconformity during the era of the demographic revolution (circa 1750–1850) has long been regarded as an impediment to the reconstruction of reproductive behavior. Historical demographers have relied heavily on Church of England registers of baptisms, burials, and marriages, while treating Protestant dissenters from the Church of England secondarily, as a factor of underestimation in the Anglican record. Such treatment suggests that religious culture played no independent role in determining population growth. This assumption seems problematic, however, considering the central role that social historians have assigned evangelical dissent to the emergence of modern English society and the somewhat greater place that religion has occupied in demographic studies of populations in continental Europe, the United States, and the third world.
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Tsys, Aleksei Vladimirovich. "The Problem of Denominational Identity of Churches in Modern Protestantism". Философия и культура, nr 6 (czerwiec 2024): 74–92. http://dx.doi.org/10.7256/2454-0757.2024.6.70702.
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This article examines the history of denominationalism - the division of Protestantism into a multitude of independent religious associations, freely competing with each other. This approach to typologising religious associations, initially adopted for Protestant communities within the United States, has become a global phenomenon. Since the early 1980s, there has been a vigorous debate in the sociology of religion about the contemporary meaning of denominations. There is a growing number of independent churches that do not wish to be associated with any of the Protestant denominations; megachurches are leaving denominations or trying not to emphasise their affiliation with any particular denomination; some megachurches and church organisations are growing into a transdenominational evangelical movement with worldwide influence. The article is based on an analysis of the work of sociologists of religion on the issue of denominationalism in Protestant organizations, ranging from Richard Niebuhr to researchers drawing on contemporary statistical data. The existing congregations that emphasize their denominational identity, none of them exist in a denominational isolated cocoon any more - worship practices and music, missional objectives and educational resources can be adopted from other non-denominational churches and trans-denominational evangelical movements. The very concepts of megachurch, independent church, and evangelical movement can be viewed as separate denominations. Using these terms, members of a congregation identify themselves as holding certain beliefs and engaging in certain practices in common with others around the world. The trend toward the emergence of independent churches is part of the new course of Protestantism - post-denominational Protestantism.
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Michalak, Ryszard. "The Methodist Church in Poland in reality of liquidation policy. Operation “Moda” (1949-1955)". Review of Nationalities 8, nr 1 (1.12.2018): 199–224. http://dx.doi.org/10.2478/pn-2018-0013.
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Abstract The aim of the article is to analyze the determinants and other conditions of the religious policy of the Polish state towards the Methodist Church in the Stalinist period. The author took into account conceptual, programmatic, executive and operational activities undertaken by a complex subject of power, formed by three structures: party, administrative and special services. In his opinion, the liquidation direction of religious policy towards the Methodist Church was determined primarily by two factors: 1) the activity of Methodists in Masuria, which was assessed as “harmful activities” because they were competitive to the activity of the Evangelical-Augsburg Church (in which the authorities placed great hopes for effective repolonization of the native population), 2) strong links between the Methodist Church in Poland and the Methodist Church in the West (United States of America, Canada, Great Britain, Sweden). The liquidationa ctivities have been depicted primarily on the basis of solutions included in the action of special services under the codename “Moda”. The author also explains the reasons for the final resignation from the liquidation policy towards Polish Methodism and the inclusion of the Methodist Church in the direction of the rationing policy.
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Michelle, Ann Abate. "The Politics of Prophecy: The US Culture Wars and the Battle Over Public Education in the Left Behind Series for Kids". International Research in Children's Literature 2, nr 1 (lipiec 2009): 1–27. http://dx.doi.org/10.3366/e1755619809000453.
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This essay argues that in spite of their obvious Biblically-based subject matter, clear Christian content, and undeniable evangelical perspective, the Left Behind novels for kids are not simply religious books; they are also political ones. Co-authors Tim LaHaye and Jerry B. Jenkins may claim that their narratives are interested in sharing the good news about Jesus for the sake of the future, but they are equally concerned with offering commentary on contentious US cultural issues in the present. Given the books’ adolescent readership, they are especially preoccupied with the ongoing conservative crusade concerning school prayer. As advocates for this issue, LaHaye and Jenkins make use of a potent blend of current socio-political arguments and of past events in evangelical church history: namely, the American Sunday School Movement (ASSM). These free, open-access Sabbath schools became the model for the public education system in the United States. In drawing on this history, the Left Behind series suggests that the ASSM provides an important precedent for the presence not simply of Christianity in the nation's public school system, but of evangelical faith in particular.
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Thompson, Patricia J. "Maintaining the Tradition: The Ordination of Women in the Evangelical United Brethren Church—What Really Happened?" Methodist History 57, nr 1-2 (1.01.2019): 74–83. http://dx.doi.org/10.5325/methodisthist.57.1-2.0074.
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Meriläinen, Juha. "‘Holy and Important Duty’ – The Finnish Evangelical Lutheran Church in America as a Preserver of the Finnish Language and Culture from the 1890s to 1920s". Journal of Migration History 5, nr 1 (25.04.2019): 160–87. http://dx.doi.org/10.1163/23519924-00501007.
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From its establishment in 1892 until the 1920s the largest Finnish ethnic church in the United States, the Finnish Evangelical Lutheran Church in America, better known as the Suomi Synod, was among the staunchest defenders of Finnish language and culture. The synod built a network of Sunday and summer schools, coordinated by the Michigan-based Suomi College, that not only offered religious instruction but also spread the Finnish language and national romantic ideals to immigrant children. Tightening immigration laws and increasing demands for national unity in the 1920s led many immigrant institutions, including the ethnic Lutheran churches, to Americanisation. A debate concerning a language reform also started in the Suomi Synod, but was rejected by the nationalistic-minded wing. Adherence to the Finnish language alienated the younger generation and led to a drastic but temporary decline in the church’s membership.
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Adams, Anna. "Missionaries and Revolutionaries: Moravian Perceptions of United States Foreign Policy in Nicaragua, 1926–1933". Missiology: An International Review 15, nr 2 (kwiecień 1987): 49–60. http://dx.doi.org/10.1177/009182968701500204.
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German Moravian missionaries came to Nicaragua's east coast in 1849. They built churches, schools, and hospitals for the native Miskitu, Sumu, and Rama Indians. Their teachings stressed a Christian communal life, frugality, and the importance of work. In 1917 the headquarters of the mission moved to Bethlehem, Pennsylvania. Today most Miskitu Indians are Moravian. Some scholars have blamed the present conflict between Nicaragua's Sandinista government and the east coast Indians on traditional Moravian pro-American political bias. Yet documents in the Moravian Church Archives clearly show that during the period when Sandino was active fighting the U.S. presence in Nicaragua (1926–1933) the American missionaries in Nicaragua were hardly sympathetic with U.S. political goals which often conflicted with the mission's evangelical work.
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PANGALANGAN, Raphael Lorenzo Aguiling. "Relative Impermeability of the Wall of Separation: Marriage Equality in the Philippines". Asian Journal of Comparative Law 13, nr 2 (15.11.2018): 415–46. http://dx.doi.org/10.1017/asjcl.2018.17.
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AbstractThe Philippine doctrine on the separation of church and state, while rooted in American constitutional tradition, continues to show vestiges of Spanish colonial rule. The Philippines adopted the union of church and state for three and a half centuries as a Spanish colony, but became a secular state after it was ceded to the United States of America in 1898. The wall of separation has since been maintained in all subsequent Philippine constitutions, only to be compromised in statutes and daily life. That conflict is most evident in marriage, a legal institution openly shaped by canon law. Falcis v Civil Registrar-General, the marriage equality petition pending before the Philippine Supreme Court, seeks to end that practice. But note the irony: while the US Supreme Court in Obergefell v Hodges secularizes marriage and disconnects it from religion, Falcis takes an opposing route in anchoring marriage equality on religious freedom. This article looks at the prospect of that gambit. By contrasting the legal and theological contexts from which Obergefell and Falcis stem, the article shows how the demands of same-sex union and church-state separation are tightly intertwined.
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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church". Roczniki Kulturoznawcze 12, nr 2 (17.06.2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
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Ogundiwin, Babatunde A. "An 1853 Map of the Yoruba Country". Social Sciences and Missions 34, nr 3-4 (2.12.2021): 391–423. http://dx.doi.org/10.1163/18748945-bja10029.
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Abstract This paper examines an 1853 map of Yorubaland that reflects the evangelisation discourse of the American Southern Baptist Convention. Starting from 1845, the SBC began an evangelical drive towards the ‘saving’ of Africans in West Africa as a form of self-compensation in their attempt to prove that they were not against ‘Black Africans’ in the United States. Yet there were geographical notions of distinguishing Africans to be converted but these views of the white Southern Baptist brethren were reframed owing to field experiences of the missionary-explorer in the early 1850s. Drawing on a critical cartographic approach, this article argues that this map was culturally constructed. This study explores the map construction within the contexts of evangelical zeal, the preconceived geographical theories of West Africa, and exploratory accounts of Thomas Bowen. Consequently, the article reveals the interconnectedness of the church, the missionary-explorer, African informants and the mapmaker in geographical knowledge production. As a result, the study concludes that an ideological perspective reflects in cartographic knowledge presented on the map.
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Adamson, Christopher. "God's Continent Divided: Politics and Religion in Upper Canada and the Northern and Western United States, 1775 to 1841". Comparative Studies in Society and History 36, nr 3 (lipiec 1994): 417–46. http://dx.doi.org/10.1017/s0010417500019186.
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Following the American Revolution, the social foundation supporting a settled ministry and sustaining the Old World tradition of an established state church began to crumble, prompting Alexis de Tocqueville to observe that in the United States, “the ideas of Christianity and liberty are so completely intermingled that it is almost impossible to conceive of the one without the other.” Large numbers of ordinary Americans who had internalized egalitarian, anti-aristocratic attitudes while advancing the patriot cause began to search for and find spiritual meaning in evangelical forms of religious expression. Indeed, the revivals sweeping the northern and western states between the American Revolution and the Civil War have been described as “the Revolution at work in religion.”
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Verhoeven, Tim. "In Defense of Civil and Religious Liberty: Anti-Sabbatarianism in the United States before the Civil War". Church History 82, nr 2 (20.05.2013): 293–316. http://dx.doi.org/10.1017/s0009640713000097.
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The decades before the Civil War witnessed a series of battles over the meaning and legal status of the American Sabbath. Scholarship has focused on the Sabbatarian movement, a cluster of evangelical churches that sought to institutionalize the Sunday Sabbath. This article takes a new approach by investigating the anti-Sabbatarian movement. In a series of controversies, from Sunday mail in the Jacksonian era to the running of Sunday streetcars on the eve of the Civil War, anti-Sabbatarians rallied against Sabbath laws as an infringement of civil and religious liberty. Though diverse in orientation, anti-Sabbatarians agreed that religion and politics should be kept apart, and that the United States was not, in constitutional terms, a Christian nation. A study of anti-Sabbatarianism is thus of rich significance for the history of Church-State relations in the United States.
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Wong, Briana. "Longing for Home: The Impact of COVID-19 on Cambodian Evangelical Life". Studies in World Christianity 26, nr 3 (listopad 2020): 281–97. http://dx.doi.org/10.3366/swc.2020.0310.
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In Cambodia, the government's response to the COVID-19 crisis intersected with religious practice this year, as April played host both to the Christian Holy Week and the Cambodian New Year holiday, rooted in Cambodian Buddhism and indigenous religions. Typically, the Cambodian New Year celebration involves the near-complete shutting down of Phnom Penh, allowing for residents of the capital city to spend the New Year with their families in the countryside. Many Christians stay with their parents or other relatives, who remain primarily Theravada Buddhist, in the rural provinces throughout Holy Week, missing Easter Sunday services to participate in New Year's festivities at their ancestral homes. In light of the government's precautionary cancellation of the all-encompassing festivities surrounding the Cambodian New Year this spring, Christians who have previously spent Easter Sunday addressing controversial questions of interreligious interaction notably focused this year, through online broadcasting, on the resurrection of Jesus. In the United States, the near elimination of in-person gatherings has blurred the boundaries between the ministry roles of recognised church leaders and lay Christians, often women, who have long been leading unofficial services and devotionals over the phone and internet. In this article, I argue that the COVID-19 crisis, with its concomitant mass displacement of church communities from the physical to the technological realm, has impacted transnational Cambodian evangelicalism by establishing greater liturgical alignment between churches in Cambodia and in the diaspora, democratising spiritual leadership and increasing opportunities for interpersonal connectedness within the Cambodian evangelical community worldwide.
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Jacobsmeier, Matthew L. "Religion and Perceptions of Candidates' Ideologies in United States House Elections". Politics and Religion 6, nr 2 (6.02.2013): 342–72. http://dx.doi.org/10.1017/s1755048312000703.
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AbstractUsing data from the American National Election Studies, Poole-Rosenthal DW-Nominate scores, and data on the religious affiliations of members of the United States House of Representatives, I show that religion has important independent effects on the evaluation of candidates' ideologies. The results suggest that candidates affiliated with evangelical Christianity will tend to be seen as more conservative than ideologically similar candidates from mainline Protestant denominations. Jewish candidates, in contrast, will tend to be seen as more liberal than ideologically similar mainline Protestants. Additionally, the use of religion-based stereotypes varies with frequency of church attendance. These findings attest to the external validity of recent experiment-based research on religion-based political stereotypes. The approach employed here also allows for the estimation of the magnitude of the effects of such stereotypes. The results shed light on both the importance of religion in election campaigns and the factors that influence perceptions of candidates' ideologies more generally.
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Ocker, Christopher. "The Birth of an Empire of Two Churches: Church Property, Theologians, and the League of Schmalkalden". Austrian History Yearbook 41 (kwiecień 2010): 48–67. http://dx.doi.org/10.1017/s0067237809990087.
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Did the creation of Protestant churches in Germany during Luther's generation follow someone's intentions? Heiko Oberman, appealing to a medieval Luther, portrays the reformer as herald of a dawning apocalypse, a monk at war with the devil, who expected God to judge the world and rescue Christians with no help from human institutions, abilities, and processes. This Luther could not have intended the creation of a new church. Dorothea Wendebourg and Hans-Jürgen Goertz stress the diversity of early evangelical movements. Goertz argues that anticlericalism helped the early Reformation's gamut of spiritual, political, economic, and social trends to coalesce into moderate and radical groups, whereas Wendebourg suggests that the movements were only united in the judgment of the Counter Reformation.
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Calfano, Brian Robert, i Daniel E. Ponder. "The Variable “Catholic” Influence on US Presidential and Abortion Politics". Religions 14, nr 2 (20.02.2023): 280. http://dx.doi.org/10.3390/rel14020280.
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We demonstrate that, in comparison to religious groups showing reliable, contemporary voting tendencies (e.g., white evangelical Protestants voting Republican, Jews and Muslims voting Democratic), Roman Catholics show far less consistency in supporting one major party over the other. After reviewing relevant literature Catholic public political preferences and behavior, we delve into a basic overview of the history of the Catholic Church in the United States. We then analyze historical periods when the impact of the church seems consequential, such as effects of the “Catholic vote”. We summarize scholarship and opinion surveys concerning Catholic political views and behavior over the last several decades, focusing on attitudes toward abortion in the wake of the Dobbs decision. We then highlight differences and similarities between Catholic rank-and-file and the church clergy and hierarchy, some of which are well known in the religion and politics literature. In sum, we find that unlike past or more contemporaneous takes on the impact of Catholics and Catholicism on politics and policy, there is no longer (if there ever was) a single, identifiable Catholic impact, even as the Catholic vote remains a demographic for which politicians compete.
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Hohensee, Donald W. "Book Review: On the Journey Home: The History of Mission of the Evangelical United Brethren Church, 1946–1968". Missiology: An International Review 33, nr 1 (styczeń 2005): 104–5. http://dx.doi.org/10.1177/009182960503300111.
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