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Journal articles on the topic 'Confessions of Evangelical faith'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Bock, Darrell L. "Faith and the Historical Jesus: Does A Confessional Position and Respect for the Jesus Tradition Preclude Serious Historical Engagement?" Journal for the Study of the Historical Jesus 9, no. 1 (2011): 3–25. http://dx.doi.org/10.1163/174551911x601117.

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AbstractThis essay discusses an evangelical approach to historical-Jesus studies. It summarizes the three quests, while noting the strength of third quest approaches being firmly rooted in Second Temple background. It briefly discusses the rules used in such study, and notes the benefits and limits of a method rooted in corroboration. It defends the value of having mediated presentations of Jesus. It also discusses issues such as the claim that evangelicals are maximalists or historical positivists when it comes to such study. The essay concludes by making the case for the core authenticity of

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2

Pitkin, Barbara. "Seeing and Believing in the Commentaries on John by Martin Bucer and John Calvin." Church History 68, no. 4 (1999): 865–85. http://dx.doi.org/10.2307/3170207.

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John Eck's allegation that those advancing justification by faith alone were themselves finding it necessary to distinguish different types of faith describes accurately the reality in the evangelical movement in the 1530s–1550s. The Reformers' initial clarity and optimism about saving faith is seen, for example, in Article 20 of the Augsburg Confession (1530), which describes the scriptural view of faith as a confidence in God and a certain assurance of God's grace. Moreover, the Confession carefully distinguishes this true faith from both mere knowledge of historical events concerning Christ

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Rodionova, Kseniia I. "Harbin’s Religious Life: Christians of Evangelical Faith (Pentecostals): 1930s–40s." Herald of an archivist, no. 3 (2021): 755–66. http://dx.doi.org/10.28995/2073-0101-2021-3-755-766.

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The article addresses the activities of the Russian community of Christians of Evangelical Faith (Pentecostals) in Harbin and other stations of the Chinese Eastern Railway (CER). It is based on documents from the fonds R–830 "Main Bureau for affairs of Russian emigrants in Manchuria (BREM)" and R–831 "Society for the Unity of the Peoples in the Manchurian Empire ‘Kio-Va-Kai’(1932–45),” stored in the State Archive of the Khabarovsk Krai (GAKhK) and previously unintroduced into scientific use, and also on confessional and emigrant periodicals. The study aims to reconstruct the general picture of

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4

Ledstam, Maria. "Evangelical and Catholic Timespace in Work: An Argument against a Homeless Eschatology." Religions 12, no. 3 (2021): 199. http://dx.doi.org/10.3390/rel12030199.

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This article engages with how religion and economy relate to each other in faith-based businesses. It also elaborates on a recurrent idea in theological literature that reflections on different visions of time can advance theological analyses of the relationship between Christianity and capitalism. More specifically, this article brings results from an ethnographic study of two faith-based businesses into conversation with the ethicist Luke Bretherton’s presentation of different understandings of the relationship between Christianity and capitalism. Using Theodore Schatzki’s theory of timespac

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Mokiyenko, Mykhailo Mykhailovych. "Emigrant feelings among domestic pentecostals: historical-theological preconditions." Ukrainian Religious Studies, no. 84 (January 9, 2018): 125–33. http://dx.doi.org/10.32420/2017.84.800.

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The article analyzes the theological and historical preconditions of emigrant feelings among the Ukrainian Pentecostal believers. It is proved that the gospel narrative influences the way Christians of evangelical faith see their own life - as a "temporary earthly journey", determining, along with the unfavorable conditions for the confession of their own religious views in the Soviet era, the desire to emigrate to any non-socialist country. Under conditions of spiritual freedom, a transition from cosmopolitan to patriotic views is observed among Pentecostal people, but it does not signi

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6

Duarte de Souza, Sandra, and Claudia Poleti Oshiro. "MULHERES EVANGÉLICAS E VIOLÊNCIA DOMÉSTICA: O QUE O PODER PÚBLICO E A IGREJA TÊM A VER COM ISSO?" Revista Caminhos - Revista de Ciências da Religião 16, no. 2 (2018): 203. http://dx.doi.org/10.18224/cam.v16i2.6730.

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O aumento do contingente de mulheres que se declaram evangélicas, por si só tem sido objeto de pesquisas que visam compreender a dinâmica religiosa brasileira, porém, o aumento do número de mulheres evangélicas que declaram terem sido agredidas por seus parceiros ainda carece de mais atenção de pesquisadoras e pesquisadores que trabalham sobre a violência doméstica. Dependendo do nível de envolvimento das mulheres evangélicas com a Igreja, esta pode desempenhar papel fundamental para a permanência ou para a ruptura de suas “fiéis” com casamentos violentos. Essa constatação gerou nosso interess

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7

Budiselić, Ervin. "The Topic of Discipleship in the Cape Town Commitment." Kairos 14, no. 2 (2020): 19–35. http://dx.doi.org/10.32862/k.14.2.2.

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The Cape Town Commitment: A Confession of Faith and a Call to Action is one of the significant documents of evangelical Christianity that briefly addresses many important topics; one of such topics is discipleship. This article traces the theme of discipleship in the document and offers a theological reflection on the content and form of discipleship for contemporary evangelical Christianity. After the first part where the topic of discipleship is addressed, the article continues to offer a theological reflection on the topic of discipleship. Hence, the second part discusses the content and th

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8

Gordon, Bruce. "Zurich and the Scottish Reformation: Rudolf Gwalther’s Homilies on Galatians of 1576." Studies in Church History. Subsidia 8 (1991): 207–19. http://dx.doi.org/10.1017/s0143045900001654.

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The conjunction of humanism with reform is a familiar aspect of the Zurich Reformation. Zwingli’s own eschatological sense of impending divine judgement upon the nations of the world led him towards a more radical understanding of Erasmian humanism, a humanism in which the corporate life of the State expressed the inner relationship between God and man. For Zwingli, the Scriptures, when approached through the proper humanist exegetical methods, revealed the principles necessary to the founding of the true Corpus Christianum. The effective transformation of human communities into reflections of

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9

Anastasia, Mitrofanova. "Work with Cultural Trauma: the Prescription of the Believers of the Evangelical Churches." TECHNOLOGOS, no. 1 (2021): 96–111. http://dx.doi.org/10.15593/perm.kipf/2021.1.09.

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The article is devoted to the models of sublimation of cultural trauma among believers in the Russian Federation. Research interest was directed to the development of mechanisms for identifying and working out of traumatic experience by the members of various religious communities. The main question of the research is based on the understanding of religion as an actual component of social life, endowed with a compensating function. The presence of elements which help to smooth out the acuteness of feelings and justify the current situation from the standpoint of soteriology makes religion an e

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10

Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.

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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Luthera

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11

Zaichenko, Olena. "Protestant evangelical groups during the 1930-1940 repressions (The case of malyovanian sectarians from the Chornogorodka village in the Makarov district)." Ukrainian Religious Studies, no. 89 (December 10, 2019): 26–43. http://dx.doi.org/10.32420/2019.89.1648.

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The article deals with the specific conditions of existence of protestant evangelical communities in Ukraine, showing the case of the repressions against the peasants who belonged to the Maliovanian sect. The materials of the case are used to explain the popularity of the Maliovanian sect among the peasants in Ukraine, as well as to find out the biographical and ideological reasons that led the accused people to the belonging to this sect. Some attention is given to the ideological conflict between communist mentality and the «protestant ethics» of M. Weber in the case of economically effectiv

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12

Baer, Jonathan R. "Confessions of a Non-Evangelical." Reviews in Religion and Theology 12, no. 2 (2005): 213–21. http://dx.doi.org/10.1111/j.1467-9418.2005.00247.x.

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13

Pinnock, Clark H. "Confessions of a Post-Conservative Evangelical Theologian." Dialog: A Journal of Theology 45, no. 4 (2006): 382–88. http://dx.doi.org/10.1111/j.1540-6385.2006.00293.x.

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14

Symes, Colin, and Kalervo N. Gulson. "Faith in Education." Educational Policy 22, no. 2 (2008): 231–49. http://dx.doi.org/10.1177/0895904807307071.

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Fundamentalist and evangelical Christianity is growing in popularity in Australia, concurrent with the ascendancy of the new Christian school. This article examines the historical and policy landscapes that have given rise to this educational phenomenon and draws some links with other education systems, particularly the United States. It is argued that, in Australia, a propitious setting for the rise of new Christian schools has been created through the interplay of evangelical and fundamentalist Christianity, Australia's Constitution, and an enabling neoliberal policy environment.

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15

Mitchell, Craig V. "Science and Faith: An Evangelical Dialogue." Philosophia Christi 4, no. 1 (2002): 256–57. http://dx.doi.org/10.5840/pc20024126.

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16

Levine, Amy-Jill. "Christian Faith and the Study of the Historical Jesus: A Response to Bock, Keener, and Webb." Journal for the Study of the Historical Jesus 9, no. 1 (2011): 96–106. http://dx.doi.org/10.1163/174551911x601153.

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AbstractThis paper responds to three essays on historical-Jesus research which claim that an explicitly confessional Christian perspective need not compromise participation in historical research. Responding to Darrell Bock, it notes that evangelicals are new to embrace the methods associated with such study but questions whether this shift advances discussion. Responding to Craig Keener, it questions both the value of using biographies of Roman officials to determine the reliability of Gospel portraits and the use of data derived from late rabbinic sources to determine Second Temple practices

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17

Congdon, David. "Jesus and Faith: The Doctrine of Faith in Scripture and the Reformed Confessions." Journal of Reformed Theology 3, no. 3 (2009): 321–44. http://dx.doi.org/10.1163/187251609x12559402787119.

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AbstractThis article examines the complicated relationship between church confession and Holy Scripture as it manifests itself in the doctrine of faith expounded in the Reformed confessions of the sixteenth century. I first locate the problem historically in the conflict between Protestantism and Catholicism. I then summarize the New Testament witness to faith, examine whether the Reformed confessions do justice to this witness, and conclude by suggesting some theological possibilities for a fresh doctrine of faith within the context of a confessional and biblical Reformed theology. Along the

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18

Conti (book author), Brooke, and Meghan C. Swavely (review author). "Confessions of Faith in Early Modern England." Renaissance and Reformation 38, no. 3 (2015): 197–99. http://dx.doi.org/10.33137/rr.v38i3.26156.

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19

Ferguson, Jamie H. "Confessions of Faith in Early Modern England." Prose Studies 37, no. 2 (2015): 153–56. http://dx.doi.org/10.1080/01440357.2015.1080346.

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20

Bornovolokov, Oleh. "Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis." Ukrainian Religious Studies, no. 83 (September 1, 2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.

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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which t

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21

Strauss, Piet. "Die Nederduitse Gereformeerde Kerk en die aanvaarding van sy belydenisskrifte." STJ | Stellenbosch Theological Journal 1, no. 2 (2016): 667. http://dx.doi.org/10.17570/stj.2015.v1n2.a31.

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<b>The Dutch Reformed Church and the content of the acceptance of its confessions</b> <br />In its acceptance of six confessions, the more general confessions from the early church namely the Apostolicum and the Confessions of Nicea and Athanasius as well as the Three Formulas of Unity from the Dutch Reformation, the Dutch Reformed Church follows the footsteps of the National Synod of Dordrecht in 1618-1619. It accepts the formulation or wording of faith in these documents. This wording has authority because (quia) it is according to Scripture. The same church also acknowledg

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22

Newlands, George. "Liberal Faith - Discipleship Catholic, Evangelical and Inclusive." Modern Believing 55, no. 4 (2014): 352–54. http://dx.doi.org/10.3828/mb.2014.38.

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23

Downton, R. "Book Review: One Faith: The Evangelical Consensus." Ecclesiology 2, no. 3 (2006): 372–75. http://dx.doi.org/10.1177/174413660600200311.

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24

den Dulk, Kevin R. "EVANGELICAL ELITES AND FAITH-BASED FOREIGN AFFAIRS." Review of Faith & International Affairs 4, no. 1 (2006): 21–29. http://dx.doi.org/10.1080/15570274.2006.9523234.

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25

Bloesch, Donald G. "Book Review: Ecumenical Faith in Evangelical Perspective." Interpretation: A Journal of Bible and Theology 49, no. 2 (1995): 218–20. http://dx.doi.org/10.1177/002096439504900229.

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26

Fernández, Samuel. "Jesus “The Way” According to Origen and Marcellus: Confronting Two Patristic Traditions." Religions 12, no. 6 (2021): 452. http://dx.doi.org/10.3390/rel12060452.

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The article aims to examine and compare the evangelic title of Jesus the Way (John 14:6) in two Christian authors who belonged to two opposing theological traditions, namely, Origen of Alexandria and Marcellus of Ancyra. This comparison, based on original texts, aims not only to show the differences between these two patristic traditions, but rather to identify some common traits that belong to the core of Christian faith. Thus, Origen of Alexandria and Marcellus of Ancyra, two very dissimilar Christian authors, were of the same mind in confessing that only if the Son of God became fully human

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27

Diblasio, Frederick A. "Integrative Strategies for Family Therapy with Evangelical Christians." Journal of Psychology and Theology 16, no. 2 (1988): 127–33. http://dx.doi.org/10.1177/009164718801600201.

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If family therapists are to be more effective with evangelical Christian families, they must pay serious attention to the beliefs of these families and modify treatment approaches to account fully for faith issues. Peripheral treatment of faith issues promotes conflict and unnecessary resistance, as it prevents therapists from truly engaging and helping clients. Evangelical Christianity is much more than a religious life-style and set of beliefs. It is the primary focus and meaning of life for many evangelical Christians. This article presents the theological belief system of evangelical famil

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28

Panych, Olena. "Institutionalization of Evangelical Protestantism in Ukraine." Ukrainian Religious Studies, no. 77 (March 15, 2016): 55–66. http://dx.doi.org/10.32420/2016.77.634.

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In the article O. Panich "Institutionalization of Evangelical Protestantism in Ukraine (1990s -2000 years) reveals the history of the emergence and development of Ukrainian evangelical Protestant communities, especially the evangelical-Baptist movement. The peculiarity of the faith and the way of life of Baptists and evangelical Christians is considered.

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29

Stoltzfus, Regina Shands. "Latino Mennonites: Civil Rights, Faith, and Evangelical Culture." Sociology of Religion 76, no. 3 (2015): 357–58. http://dx.doi.org/10.1093/socrel/srv035.

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30

Thiessen, Joel. "A Culture of Faith: Evangelical Congregations in Canada." Sociology of Religion 77, no. 1 (2016): 104–6. http://dx.doi.org/10.1093/socrel/srw003.

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31

Ehorn, Seth M. "Evangelical Faith and the Challenge of Historical Criticism." Irish Theological Quarterly 80, no. 2 (2015): 186–87. http://dx.doi.org/10.1177/0021140014565997g.

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32

Jones, Michael S. "Biblical Faith and Other Religions: An Evangelical Assessment." Philosophia Christi 9, no. 2 (2007): 479–83. http://dx.doi.org/10.5840/pc20079240.

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33

Nabhan-Warren, K. "Latino Mennonites: Civil Rights, Faith, and Evangelical Culture." Journal of American History 101, no. 4 (2015): 1337–38. http://dx.doi.org/10.1093/jahist/jav111.

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34

Rodriguez, Marc S. "Latino Mennonites: Civil Rights, Faith and Evangelical Culture." Western Historical Quarterly 46, no. 4 (2015): 518–19. http://dx.doi.org/10.1093/whq/46.4.518.

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35

Holmes, Stephen R. "Evangelical doctrines of Scripture in transatlantic perspective." Evangelical Quarterly 81, no. 1 (2009): 38–63. http://dx.doi.org/10.1163/27725472-08101003.

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This article examines confessional statements concerning the doctrine of Scripture issued by evangelical bodies in Britain and the USA. It demonstrates that the central American confession of the inerrancy of Scripture is almost wholly absent from British confessions. Rejecting the idea that this merely represents a weaker doctrine of Scripture amongst British Evangelicals, it suggests that there are broadly different models of Scriptural authority at work either side of the Atlantic, and traces these differences to the differing influence of the Romantic movement in the early Nineteenth centu

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36

Carr, Stephen. "F. H. Bradley and Religious Faith." Religious Studies 28, no. 3 (1992): 371–86. http://dx.doi.org/10.1017/s0034412500021727.

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In the following there are two principal objectives. Firstly, I hope to show that what seems to be the usual view of Bradley prevalent amongst theologians and philosophers is inaccurate. Secondly, I shall attempt to set Bradley's thought, albeit briefly, in the wider context of our contemporary interests. I have been more concerned to consider the aspects of Bradley's work that are interesting and, I think, quite exciting for theologians than to give a more general account of his philosophy. Bradley's reactions to specific doctrines of Christianity were coloured a good deal by his reaction to

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37

Feldman, Jackie. "How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide." Religions 11, no. 6 (2020): 294. http://dx.doi.org/10.3390/rel11060294.

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Drawing on auto-ethnographic descriptions from four decades of my own work as a Jewish guide for Christian Holy Land pilgrims, I examine how overlapping faiths are expressed in guide–group exchanges at Biblical sites on Evangelical pilgrimages. I outline several faith interactions: Between reading the Bible as an affirmation of Christian faith or as a legitimation of Israeli heritage, between commitments to missionary Evangelical Christianity and to Judaism, between Evangelical practice and those of other Christian groups at holy sites, and between faith-based certainties and scientific skepti

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Ploscariu, Iemima. "Faith Church: Roma Baptists Challenging Religious Barriers in Interwar Romania." Social Inclusion 8, no. 2 (2020): 316–26. http://dx.doi.org/10.17645/si.v8i2.2759.

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In interwar Romania, the numbers of Baptists grew exponentially among the ethnic majority population in the border regions of Transylvania, Banat, and Bessarabia. In the competition over souls and for cultural space in the newly formed Greater Romania, the Roma became an important minority to win over. In 1930, Petar Mincov visited Chișinău and spurred outreach to the Roma among Romanian Baptists as he had in Bulgaria. It was here and in the cities of Arad and Alba-Iulia that some of the first Romanian Roma converted to the Baptist denomination. The first Roma Baptist (and first Roma neo-Prote

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Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, no. 1 (2020): 41–98. http://dx.doi.org/10.51688/vc7.1.2020.art3.

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Since the Reformed faith has been characterized from its sixteenth century origins, thus for both Catholic and Protestant the century was an era characterized by faith speaking through the composition of their respective confessions of faith. This article begin to examine the problems raised by confessional subscription for Protestantism and its solutions. The various purposes for confessional subscription to the historic creeds of the Reformation and confessional subscription at Westminster Theological Seminary, and finally confessional subscription in the PCA and the OPC also discussed. This

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40

Creemers, Jelle. "An Evangelical Response to The Church: Towards a Common Vision." Ecclesiology 12, no. 3 (2016): 316–30. http://dx.doi.org/10.1163/17455316-01203005.

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The author has prepared an evangelical response to The Church: Towards a Common Vision based on classroom discussions at the Evangelische Theologische Faculteit in Leuven, Belgium, and with the kind cooperation of colleagues. The respondents have no authority to speak for an ecclesial family. In fact, they do not even share a denominational allegiance. They can, however, offer a multilayered appreciation from within the diverse evangelical movement, which is characterized by a shared spirituality. After general remarks, Faith and Order’s second convergence document is discussed from conversion

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Sekikawa, Y. "N. Watanabe: Confessions of Faith in the Ancient Church." THEOLOGICAL STUDIES IN JAPAN, no. 42 (2003): 141–46. http://dx.doi.org/10.5873/nihonnoshingaku.2003.141.

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42

Wilson, Tom. "Researching Lived Islam as an Evangelical Anglican Minister." Fieldwork in Religion 10, no. 1 (2016): 97–114. http://dx.doi.org/10.1558/firn.v10i1.24543.

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The article examines the impact of the researcher’s own faith tradition on research done with those of a different faith tradition. It questions the extent to which personal identity and individual convictions impact upon the approach taken to fieldwork. Two specific questions examined are how truthful about intentions and how forthright regarding personal views a researcher should be when engaged in fieldwork. In the third main section, the question of how the experience of fieldwork might impact a researcher’s personal beliefs is discussed.

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Smith, Kevin D. "Breaking Faith: Religion, Americanism, and Civil Rights in Postwar Milwaukee." Religion and American Culture: A Journal of Interpretation 20, no. 1 (2010): 57–92. http://dx.doi.org/10.1525/rac.2010.20.1.57.

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AbstractThis article employs an in-depth examination of 1950s confessional Lutherans and Congregationalists in Milwaukee, Wisconsin, to argue that the roots of the late-twentieth-century “culture wars” can be found at the local level in Americans’ response to the international and domestic challenges that arose during and after World War II rather than in the 1970s rise of a politically active Religious Right. The fight against Nazi and Soviet totalitarianism, along with the postwar struggle for racial equality, forced Americans to redefine the moral principles for which their nation stood. Th

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44

Ji, Chang-Ho C. "Faith Maturity and Doctrinal Orthodoxy: A Validity Study of the Faith Maturity Scale." Psychological Reports 95, no. 3 (2004): 993–98. http://dx.doi.org/10.2466/pr0.95.3.993-998.

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This study investigated the factor structure of the 12-item Faith Maturity Scale and the association of Protestant Faith Maturity and Doctrinal Orthodoxy. The sample was taken from 207 urban evangelical church members in southern California. Analysis indicated the Faith Maturity Scale incorporates two factors and Faith Maturity has a weak, positive association with Doctrinal Orthodoxy as tapped by the Christian Doctrinal Orthodoxy Scale. Protestant faith maturity seems to be more independent of doctrinal orthodoxy than generally thought.

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45

Bray, Kaelen E., Mary Y. Egan, and Brenda L. Beagan. "The practice experience of evangelical Christian occupational therapists." Canadian Journal of Occupational Therapy 79, no. 5 (2012): 285–92. http://dx.doi.org/10.2182/cjot.2012.79.5.4.

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Background Occupational therapists who are religious are more likely to address spirituality in practice; however, little is known regarding the practice experience of therapists who hold particular faith perspectives. Purpose To examine the practice experience of evangelical Christian occupational therapists in the context of professional emphasis on spirituality as a largely secular domain of practice. Methods. A qualitative, interpretivist approach was used for this study. Seven evangelical Christian occupational therapists were engaged in in-depth interviews; verbatim transcripts were them

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46

Abbot, Michael B. "Fides et Ratio: a critical appraisal." Journal of Hydroinformatics 2, no. 2 (2000): e1-e6. http://dx.doi.org/10.2166/hydro.2000.0012.

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Book review: Faith and Reason: Evangelical letter Fides et Ratio of the supreme pontiff John Paul II to the bishops of the Catholic Church on the relation between faith and reason, 1998, Libreria Editrice Vaticana/Veritas, Dublin.

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47

ELAZAR, GIDEON. "Nominalism: Negotiating ethnicity and Christian identity in contemporary Yunnan." Modern Asian Studies 53, no. 05 (2019): 1415–49. http://dx.doi.org/10.1017/s0026749x17000610.

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AbstractThis article deals with the convergence of ethnicity and faith in the context of Christian Yunnan. Contemporary Evangelical missionaries working in Yunnan encourage the preservation of ethnic markers while attempting to create a form of ‘pristine faith’: a religiosity that severely limits the role of ethnicity in the construction of identity, emphasizing instead individualism and globalism—processes that may be beneficial for the Chinese state. My discussion here revolves around the distinction made by many Evangelical Christians in China between ‘true’ faith, based on an individual ex

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48

Kirkland, Kit. "Politics before God." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 169. http://dx.doi.org/10.18792/jbasr.v20i0.35.

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America’s 2018 midterm elections provide an opportunity to assess white evangelical Protestants’ counterintuitive embrace of Trump. Reports of the President’s past infidelities, suspicious business deals, and possible electoral collusion with Russia appear to have done little to abate the support of America’s most socially conservative law-and-order voters - white evangelical Protestants. PRRI (Public Religion Research Institute) data demonstrates though Trump never polled above 50 percent favourability with white evangelical-Protestants during the primaries, since his 2016 election the consti

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Wanner, Catherine. "Missionaries of Faith and Culture: Evangelical Encounters in Ukraine." Slavic Review 63, no. 4 (2004): 732–55. http://dx.doi.org/10.2307/1520418.

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In this article, Catherine Wanner explores the historical factors contributing to a greater degree of religious pluralism emerging in Ukraine compared to Russia and Belarus and illustrates some of the cultural and political consequences of these more permissive policies. Using the intersection of foreign missionaries and evangelical communities in Ukraine as a lens, this article draws on historical and ethnographic evidence to argue that faith-based communities are sites of cultural innovation where the legacy of Soviet culture blends with values and practices born of other historical experien

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Seifrid, Mark A. "Book Review: Faith Alone: The Evangelical Doctrine of Justification." Review & Expositor 93, no. 3 (1996): 437. http://dx.doi.org/10.1177/003463739609300320.

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