Journal articles: 'Evangelical Christianity'

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Thellman, Gregory S. "Budućnost prožeta nadom." Kairos 16, no. 2 (2022): 131–43. http://dx.doi.org/10.32862/k1.16.2.1.

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Despite valid criticisms and the challenge of definition, evangelicalism remains a real and vital coalition of like-minded Christians committed to the historic Christian faith both globally and in Croatia. Evangelical Christianity in Croatia has its distinct history, challenges, and needs for itas future, and its theologians will need to play a crucial role in the ongoing life and growth of evangelical churches. Four important areas are highlighted for the role of the theologian: commitment to scriptural teaching and discipleship in local churches; critical evaluation of outside influences; engagement with and contribution to the global evangelical faith, and engagement with wider Croatian society and Roman Catholicism. While some evangelicals approach the future with optimistic, pessimistic, or realistic approaches, the future of evangelical Christianity in Croatia is rather rooted in a hopeful view: the eschatological hope of the Gospel. The life, death, and resurrection of the Messiah Jesus and the gift of the eschatological Spirit to the church form the historical basis by which evangelical Christians in Croatia are called and empowered to live out their future hope in the present.

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van Veelen, Wouter. "Between Rejection and Revitalization: Tokunboh Adeyemo and African Traditional Religions." Exchange 50, no. 2 (2021): 111–27. http://dx.doi.org/10.1163/1572543x-12341592.

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Abstract This article analyzes Tokunboh Adeyemo’s assessment of African traditional religions in relation to his allegiance to the worldwide evangelical tradition. In the 1970 and 1980s, Adeyemo, who served as the General Secretary of the Association of Evangelicals in Africa, was involved in the so-called salvation debates within evangelical circles. Concerned about the rise of contextual theologies on the African continent, Adeyemo, like his predecessor Byang Kato, advocated the exclusive character of Christianity in terms of salvation. Therefore, he is sometimes described as someone who attempted to replace African religiosity with a Westernized form of Christianity. This article argues that while Adeyemo reiterates the uniqueness of salvation in Christ, as attested within the international evangelical movement, he offers a nuanced assessment of pre-Christian religiosity. Navigating between the two positions of rejection and revitalization, he pioneered new ways of developing an authentic evangelical theology that is grounded in the African context.

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Yong, Amos. "Evangelical Christianity and Democracy in Latin America; Evangelical Christianity and Democracy in Africa; Evangelical Christianity and Democracy in Asia." Pneuma 31, no. 2 (2009): 328–29. http://dx.doi.org/10.1163/027209609x12470371389000.

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Hamilton, Stephen James. "Bonhoeffer’s “Religionless Christianity” and the Evangelical Rejection of “Religion”:A Comparison." Theology Today 75, no. 2 (2018): 167–81. http://dx.doi.org/10.1177/0040573618783421.

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The following article compares Bonhoeffer’s writings on “religionless Christianity” with the opinion, common among evangelicals, that Christianity is not about “religion,” based on a study of members of the Vineyard Church in T.M. Lurhmann’s When God Talks Back. While there are important similarities between Bonhoeffer and the evangelical rejection of religion, the article argues that the two theologies part ways on a number of points, most importantly concerning the theology of suffering.

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Vasquez, M. A. "Tracking Global Evangelical Christianity." Journal of the American Academy of Religion 71, no. 1 (2003): 157–73. http://dx.doi.org/10.1093/jaar/71.1.157.

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Budiselić, Ervin. "Lessons from the Early Church for Today’s Evangelical Christianity." Kairos 11, no. 1 (2017): 67–90. http://dx.doi.org/10.32862/k.11.1.3.

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Presuming that within Evangelical Christianity there is a crisis of biblical interpretation, this article seeks to address the issue, especially since Evangelicals view the existence of the church as closely connected to the proclamation of the Truth. Starting with a position that Evangelical hermeneutics is not born in a vacuum, but is the result of a historical process, the first part of the article introduces the problem of sola and solo scriptura, pointing out some problematic issues that need to be addressed. In the second part, the article discusses patristic hermeneutics, especially: a) the relationship between Scripture and tradition embodied in regula fidei and; b) theological presuppositions which gave birth to allegorical and literal interpretations of Scripture in Alexandria and Antioch. In the last part of the article, based on lessons from the patristic era, certain revisions of the Evangelical practice of the interpretation of Scripture are suggested. Particularly, Evangelicals may continue to hold the Bible as the single infallible source for Christian doctrine, continue to develop the historical-grammatical method particularly in respect to the issue of the analogy of faith in exegetical process, but also must recognize that the Bible cannot in toto play the role of the rule of faith or the analogy of faith. Something else must also come into play, and that “something” would definitely be the recovery of the patristic period “as a kind of doctrinal canon.”

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Gushee, David P. "Evangelicals and Politics: A Rethinking." Journal of Law and Religion 23, no. 1 (2007): 1–14. http://dx.doi.org/10.1017/s0748081400002575.

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I understand my primary task in this essay to be to take you inside the world of evangelical political reflection and engagement. Though I actually grew up Roman Catholic and attended the liberal Union Theological Seminary in New York, I am by now an evangelical insider, rooted deeply in red state mid-South America, a member of a Southern Baptist church (actually, an ordained minister), a teacher at a Tennessee Baptist university, and a columnist for the flagship Christianity Today magazine. Due to the blue state/red state, liberal/conservative boundary-crossing that has characterized my background, I am often called upon to interpret our divided internal “cultures” one to another. Trained to be fair-minded and judicious in my analysis and judgments (though not always successful in meeting the standards of my training), I seek to help bridge the culture wars divide that is tearing our nation apart.As one deeply invested in American evangelicalism, most of my attention these days now goes to the internal conversation within evangelical life about our identity and mission, especially our social ethics and political engagement. In this essay I will focus extensively on problems I currently see with evangelical political engagement, addressing those from within the theological framework of evangelical Christianity and inviting others to listen in to what I am now saying to my fellow evangelicals.

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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity 2024: Fragmentation and Unity." International Bulletin of Mission Research 48, no. 1 (2024): 43–54. http://dx.doi.org/10.1177/23969393231201817.

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This article marks the 40th year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. This year’s focus is on organizations that address the global fragmentation of Christianity by promoting dialogue among Christians. We identify here some of the larger umbrella organizations that seek to represent or bring together portions of four traditions (Catholics, Independents, Orthodox, Protestants), two movements within these traditions (Evangelicals, Pentecostals/Charismatics), and 47,000 denominations. These include the World Council of Churches, the World Evangelical Alliance, the Lausanne Movement, the World Pentecostal Fellowship, Empowered21, and the Global Christian Forum.

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Muñoz, Hortensia. "Believers and Neighbors: “Huaycán Is One and No One Shall Divide It”." Journal of Interamerican Studies and World Affairs 41, no. 4 (1999): 73–92. http://dx.doi.org/10.2307/166192.

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Contrary to the argument that evangelical Christianity is inherently apolitical or conservative, evangelicals in a new pueblo on Lima’s periphery extended political mobilization to negotiating with municipal authorities, Catholic neighbors, and even Sendero Luminoso to define political and ideological space in the new neighborhood. Yet differences within and among denominations kept them from permanently coordinating their political activism. This case highlights the nature of citizenship building and political participation for evangelicals in Peru.

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Rzepka, Marcin. "Badanie ukraińskich wspólnot ewngelikalnych poprzez misyjne narracje biograficzne." Textus et Studia, no. 1(29) (July 9, 2022): 13–32. http://dx.doi.org/10.15633/tes.08101.

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By focusing on missionary narratives, the article offers a short description of the Ukrainian evangelical communities that have developed in Poland since 2014. Arguing that the outbreak of the war in Donbass was a decisive moment that shaped the waves of migrations from Ukraine, the article tries to analyze the strategy of reconstructing the biographies of Ukrainian evangelicals in the Polish cultural context. Using the categories of migrants and missionaries as biographical types, the article contextualizes the meaning of evangelicalism through its Ukrainian and Polish variations, and at the same time refers to the processes that are occur ring in evangelical Christianity globally.

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Willey, Robin D. "Shifting the sacred: Rob Bell and the postconservative evangelical turn." Critical Research on Religion 7, no. 1 (2019): 80–99. http://dx.doi.org/10.1177/2050303218823260.

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For sociologist Emile Durkheim, the “sacred” constitutes all those things “set apart and forbidden.” Within Evangelical Christianity, and to a lesser degree Protestantism in general, the sacred has arguably centered on the individual believer and her/his personal relationship with God and scripture. Recently, however, a growing movement within Evangelical Christianity has emphasized the sacred nature of relationships and community, culminating in the mantra “God is love.” This shift has set community above the personal in the hierarchy of sacred Evangelical things, and is reminiscent of earlier progressive forms of Evangelicalism, such as Social Gospel Christianity. Rob Bell, an Evangelical author, pastor, and Oprah Network star, possibly best exemplifies this change and its ramifications, which extend from a postcolonial critique of mission work and evangelism to a move to more inclusive and even Universalist soteriology. Such efforts that have left Bell labeled as a heretic in some Evangelical circles.

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Raietparvar, Ana Maria Gomes. "Islam as the Problem, Christianity as the Solution." Anthropology of the Middle East 19, no. 1 (2024): 86–103. http://dx.doi.org/10.3167/ame.2024.190106.

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Abstract This article analyses Christian missionaries working on converting Muslim Iranians to Christianity. Their methods are based on a logic of rupture and discontinuity with Islam, presenting Christianity as the solution to a moral-political crisis of Iranians in the Islamic Republic. Anti-Islam is the focus of this conversion discourse. In a transnational Christian network formed by Iranians and non-Iranians, the evangelical missionaries work with methodology that breaks and dialogues with society and the local culture of their target audience, presenting evangelical Christianity as an alternative for Iranians. This research was carried out based on participant observation in missionary groups and Christian churches for Iranians, via digital media and face-to-face, contributing to the understanding of the conversion of Muslims to evangelical Christianity.

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Stipe, Claude E. "Scientific Creationism and Evangelical Christianity." American Anthropologist 87, no. 1 (1985): 148–50. http://dx.doi.org/10.1525/aa.1985.87.1.02a00220.

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Cohoon, Wesley. "Evangelical Christianity and Criminal Rehabilitation." Clinical Sociology Review 18, no. 2 (2023): 48–82. http://dx.doi.org/10.36615/csr.v18i2.2377.

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Crime and religion are social constructs that indicate what society considers acceptable and deviant behavior. The connection is further complicated when considering how the formerly incarcerated integrate back into society after incarceration. This article is an engaged scholarship that utilizes clinical sociology to understand the role of religious redemption and criminal rehabilitation. The article specifically utilizes elements of symbolic interactionism to explore how identity, religious conversion, and community impact ex-felons. The author argues that religious redemption is essential for the formerly incarcerated because it allows them to replace their criminal identity with a new one and reinterpret previous mistakes into their life narrative. The article ends with action steps that can be put into practice by religious organizations, nonprofits, and governmental agencies.

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Fischer, Benjamin L. "A Novel Resistance: Mission Narrative as the Anti-Novel in the Evangelical Assault on British Culture." Studies in Church History 48 (2012): 232–45. http://dx.doi.org/10.1017/s0424208400001340.

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‘Their annual increase is counted by thousands; and they form a distinct people in the empire, having their peculiar laws and manners, a hierarchy, a costume, and even a physiognomy of their own’, wrote Robert Southey for the Quarterly Review in 1810, opening a balanced critique of what he called ‘the Evangelical Sects’. Leaders of the Evangelical Revival had taught in pulpit, pamphlet and periodical that to be truly Christian meant radical difference from others in society, even others professing faith; or, as Charles Simeon, the model and mentor for hundreds of Cambridge-educated evangelical ministers, stated it, ‘Christians are either nominal or real’. Following William Wilberforce’s urging in his Practical View of the Prevailing Religious System of Professed Christians… Contrasted with Real Christianity, Evangelicals strove in their separate spheres to accomplish a social revolution by which the mores, values and social practices received from the eighteenth century would be overturned by normalizing evangelical values in society. While working in their individual vocations, Evangelicals were also cooperating, ‘linked in a single, if multiform, social and religious phenomenon’. As Southey’s comments indicate, even by 1810 their revolution was proving noticeably effective.

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Simmons, J. Aaron. "Evangelical Environmentalism: Oxymoron or Opportunity?" Worldviews: Global Religions, Culture, and Ecology 13, no. 1 (2009): 40–71. http://dx.doi.org/10.1163/156853508x394508.

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AbstractOften defined by affiliation with conservative politics and a limited range of moral issues concerning “family values,” evangelical Christianity in the United States might seem like an odd place to look for a substantial environmental ethic. However, over the past few years many evangelicals have been working very hard to change this public face of their community and are becoming increasingly active in environmental issues. In this essay, I provide an overview of this trend by articulating the major tenants of evangelical environmentalism, outlining the major events in its history, and suggesting four primary obstacles to continued participation in this area. I contend that evangelical environmentalism is not an oxymoronic conception, but instead represents an opportunity for substantial progress as the engagement between religion and ecology becomes increasingly important to contemporary scholarly debates and public policy.

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Hatch, John. "Hearing God Amid Many Voices: Brian McLaren’s (Polyphonically) Novel Approach to the Bible." Journal of Communication and Religion 38, no. 1 (2015): 23–47. http://dx.doi.org/10.5840/jcr20153812.

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“Emerging church” writer Brian McLaren has been at the vanguard of efforts to rethink Christian faith beyond the evangelical/liberal divide. This essay applies aspects of Bakhtin’s thought to shed light on McLaren’s approach to Scripture in A New Kind of Christianity. A Bakhtinian reading of McLaren’s hermeneutic shows his “new kind of Christianity” to be a quest for divine “novelness,” facilitated by entering into the heteroglossia and polyphony of Scripture. I argue that Bakhtin’s centrifugal/centripetal dialectic offers a richer understanding of McLaren’s approach and the tensions between him and traditional evangelicals than a left-wing/right-wing dichotomy.

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Coffey, John. "How Should Evangelicals Think about Politics? Roger Williams and the Case for Principled Pluralism." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 1 (1997): 39–62. http://dx.doi.org/10.1163/27725472-06901004.

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The resurgence of evangelical political activity in many parts of the world raises the question of whether Christianity can legitimately be a state religion. In recent years a growing number of evangelicals have argued that it cannot. Principled pluralists maintain that Christians ought on principle to advocate non-confessional states in which all religions enjoy civil liberty and equality. This article defends principled pluralism by adding an historical dimension to its case. It shows that far from being the ‘new kid on the block’, principled pluralism has roots which run deep within the evangelical protestant tradition. The seventeenth century puritan Roger Williams, for instance, advanced a thoroughly biblical argument for full religious liberty and the secular state. After describing his argument, the article deals with objections to principled pluralism and suggests that it is the most promising philosophy for evangelicals involved in politics.

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Bach, Alice. "Trading in Souls." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 1 (2005): 105–24. http://dx.doi.org/10.1558/post.v1i1.105.

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In the years since 9/11, a group of prominent Evangelical Christian ministers has sought to capture the Islamic faithful and convert them to Christianity. Incendiary comments about Islam from religious leaders like Franklyn Graham, Jerry Falwell, Pat Robertson, and Jerry Vines have drawn rebukes from Muslims and Christian groups alike, but many in the grass roots of Evangelical Christianity have absorbed their leaders’ antipathy for Islam. In Evangelical churches and seminaries across country, lectures, and books criticizing Islam and promoting strategies for Muslim conversions are gaining currency. Many of these groups view the US military and its wars in the Muslim world as the perfect vehicles for missionary work in the difficult ‘10/40 Window’, Evangelical speak for the portion of the Middle East that is oil-rich and waiting for conversion to Christianity. The same Evangelical political groups have dedicated themselves to financial support of ultra-orthodox Jewish settlements in the Occupied Territories while advocating US government support of imperialist Israel. Chosen–ness is being crafted as a political term, smacking of imperialism, while the chosen people are the ones on our side.

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Bjork-James, Sophie. "Christian Nationalism and LGBTQ Structural Violence in the United States." Journal of Religion and Violence 7, no. 3 (2019): 278–302. http://dx.doi.org/10.5840/jrv202031069.

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This paper uses anti-LGBTQ bias within evangelical Christianity as a case study to explore how nationalist movements justify prejudicial positions through framing privileged groups as victims. Since Anita Bryant’s late 1970s crusade against what was dubbed the “homosexual agenda,” white evangelicals have led a national movement opposing LGBTQ rights in the United States. Through a commitment to ensuring sexual minorities are excluded from civil rights protections, white evangelicals have contributed to a cultural and legal landscape conducive to anti-LGBTQ structural violence. This opposition is most often understood as rooted in love, and not in bias or hate, as demonstrated during long-term ethnographic research among white evangelical churches in Colorado Springs. Engaging with theories of morality and nationalism, this article argues that most biased political movements understand their motivation as defending a moral order and not perpetuating bias. In this way they can justify structural violence against subordinated groups.

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Wedeen, Lisa. "Capitalism and Christianity, American Style, by William E. Connolly." Perspectives on Politics 8, no. 1 (2010): 300–301. http://dx.doi.org/10.1017/s153759270999243x.

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In this passionate, insightful book, William E. Connolly tracks the work of the “evangelical-capitalist resonance machine,” both source and exemplification of a destructive ethos characteristic of contemporary American political life. Born out of the elective affinity between a segment of evangelical Christianity, based on vengeful visions of the Second Coming, and the “cowboy sector of American capitalism,” defined by its “exclusionary drives and claims to special entitlement” (p. 7), this evangelical-capitalist ethos works to shore up and deepen existing inequalities. Through church sermons and Fox News Reports, in practices of consumption and investment, the evangelical-capitalist resonance machine reverberates, working to stymie political debate and deflect political responsibility for the problems this same destructive ethos creates.

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Ranger, Terence. "Evangelical Christianity and Democracy in Africa." Transformation: An International Journal of Holistic Mission Studies 19, no. 4 (2002): 265–67. http://dx.doi.org/10.1177/026537880201900407.

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Aune, Kristin. "Evangelical Christianity and Women's Changing Lives." European Journal of Women's Studies 15, no. 3 (2008): 277–94. http://dx.doi.org/10.1177/1350506808091508.

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Hughes, Ruthanne. "“We can’t go to them, but now they are here”: Ideologies of religion and culture in evangelical ESL classrooms." Proceedings of the Linguistic Society of America 8, no. 1 (2023): 5538. http://dx.doi.org/10.3765/plsa.v8i1.5538.

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The history of colonialism, missionary work, and White supremacy is omnipresent in ESL. This study observed ESL instructors at two evangelical Christian ESL programs in South Carolina and investigated locally circulating ideologies of language, race, religion, and gender. The programs, Omega and Pinewood, aimed to share Christianity but used opposing strategies. Omega obfuscated evangelism by conflating Christianity with American culture and focused on assimilating students into English-centric, White evangelical culture. Pinewood accommodated students’ cultural norms, sharing both Christianity and students’ religion. Results of this study are important for understanding how institutional practices correlate with negative outcomes students may experience.

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Samdao, Francis Jr S. "What Has Cordilleran Spirituality to do with Evangelicals?" Asia Journal Theology 35, no. 2 (2021): 238–55. http://dx.doi.org/10.54424/ajt.v35i2.13.

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   This article brings out some aspects of the Cordilleran primal spirituality of the northern Philippines and two vital lessons for Evangelicals influenced by the Enlightenment worldview. Evangelicals in the West tend to dichotomize the supernatural realm and the natural world. Their propositional spirituality and individualistic lens have shaped many Filipino Evangelicals. In this essay, I use a hermeneutic of appreciation of culture since it is a vital interlocutor of Christian theology. I argue that Cordilleran spirituality has something to contribute to evangelical Christianity. Of particular interest are the Cordilleran view of the existence of spirits and their hermeneutical community.  

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Guest, Mathew. "EVANGELICALISM AND CAPITALISM IN TRANSLANTIC CONTEXT." CONTEMPORARY BRITISH RELIGION AND POLITICS 4, no. 2 (2010): 257–80. http://dx.doi.org/10.54561/prj0402257g.

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This article is a critical engagement with political scientist William Connolly’s book Christianity and Capitalism: American Style. Connolly’s analysis of the ways in which evangelical Christianity and capitalist agendas interrelate in the US context is outlined and critiqued in terms of its tendency to homogenise the US evangelical movement and overstate its incorporation of right wing political interests. Its theoretical framework is also critiqued, but developed in light of its potential to generate insights into the global context of evangelical influence, including as a vehicle for capitalist values. This is explored in terms of US influence upon British evangelicalism and what this reveals about the circulation of evangelical-capitalist ideas within a transatlantic context. A case study is offered of the Willow Creek sponsored Global Leadership Summit by way of illustration.

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Pattillo-Lunt, Aaron. "Surviving the “Sexplosion”: Christianity Today and Evangelical Sexual Ethics in the Long 1960s." Religions 12, no. 2 (2021): 112. http://dx.doi.org/10.3390/rel12020112.

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This paper examines how the editors and contributors to Christianity Today (CT) called for an evangelical sexual ethics in the 1960s. Editors and contributors alike were concerned that the supposed sexual immorality on college campuses, the liberalization of obscenity laws, the approval and sale of the birth control, and secular sex education programs threatened the United States’ social health. They believed that evangelicals needed to learn how to talk about sex, and this belief resulted in the development of conservative Protestant sex manuals by the middle of the 1970s. Overall, talk about sex in the pages of CT demonstrates that evangelicals are neither anti-sex nor traditionalists. They instead forged a new sexual ethic in response to the historical events and developments of the 1960s.

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Mayhew, Matthew J., Alyssa N. Rockenbach, Nicholas A. Bowman, et al. "Expanding Perspectives on Evangelicalism: How Non-evangelical Students Appreciate Evangelical Christianity." Review of Religious Research 59, no. 2 (2017): 207–30. http://dx.doi.org/10.1007/s13644-017-0283-8.

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Hong, Seung Min. "Toward Korean Contextualization: An Evangelical Perspective." International Bulletin of Mission Research 41, no. 1 (2016): 18–28. http://dx.doi.org/10.1177/2396939316664699.

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A major call for contextualized Christianity was issued in Korea more than three decades ago, yet today there are very few examples of contextualized theology in Korea. I first review how contextualization has been dealt with in Korean Christianity. I then revisit the basic meaning of contextualization and emphasize the theological and reciprocal nature of the concept. Finally, I provide examples of what contextualized theology might look like in Korea, focusing on spiritual entities and ancestors, two topics that are prevalent in the Korean socioreligious context.

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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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Miller, Duane Alexander. "Power, Personalities and Politics." Mission Studies 32, no. 1 (2015): 66–86. http://dx.doi.org/10.1163/15733831-12341380.

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While Christianity has existed in Iran/Persia since the fourth century, if not earlier, at the middle of the twentieth century almost all Iranian Christians belonged to an ethnic minority, especially the Assyrians and the Armenians. Ethnic Iranians were almost all Muslims, and then mostly Shi’a Muslims. Since the Revolution of 1979 hundreds of thousands of ethnic Iranians have left Islam for evangelical Christianity, both within and outside of Iran. This paper seeks to explore the multifaceted factors – political, economic and technological – that have helped to create an environment wherein increasing numbers of ethnic Iranians have apostatized from Islam and become evangelical Christians. A concluding section outlines Steven Lukes’ theory of power and analyzes the growth of Iranian Christianity in the light of his theory.

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Watt, David Harrington. "The Private Hopes of American Fundamentalists and Evangelicals, 1925-1975." Religion and American Culture: A Journal of Interpretation 1, no. 2 (1991): 155–75. http://dx.doi.org/10.1525/rac.1991.1.2.03a00020.

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Much of the best recent scholarship on conservative Protestantism in the middle decades of this Century focuses on what is sometimes called the “mainstream” of interdenominational evangelicalism. Although this variety of evangelicalism was deeply influenced by and, indeed, in some respects the direct successor to the fundamentalist movement of the 1910's, 1920's, and 1930's, it did not begin to assume its present shape until the early 1940's. The formation of the National Association of Evangelicals in 1942 is a convenient symbol of the emergence of what we now think of as constituting the evangelical mainstream.Drafting a perfect definition of this mainstream is impossible; drafting a good working description of it is not. In the present context, “evangelical mainstream” simply refers to that network of born-again Christians associated with the Billy Graham Evangelistic Association, the National Association of Evangelicals, and Campus Crusade for Christ; with schools such as the Moody Bible Institute, Füller Seminary, and Wheaton College; with publishing firms like Eerdman's and Zondervan; and with magazines such as Christianity Today, Eternity, and Moody Monthly.

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Noh, Minjung. "The Hybrid Aesthetics of Korean Evangelical Christianity." Journal of Ecumenical Studies 55, no. 4 (2020): 544–68. http://dx.doi.org/10.1353/ecu.2020.0045.

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Banack, Clark. "Evangelical Christianity and Political Thought in Alberta." Journal of Canadian Studies 48, no. 2 (2014): 70–99. http://dx.doi.org/10.3138/jcs.48.2.70.

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Williams, Robert C. "Scientific Creationism and Evangelical Christianity: A Reply." American Anthropologist 87, no. 3 (1985): 665–66. http://dx.doi.org/10.1525/aa.1985.87.3.02a00190.

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Sai-Chun Lau, Stella. "Churched Ibiza: Evangelical Christianity and Club Culture." Culture and Religion 7, no. 1 (2006): 77–92. http://dx.doi.org/10.1080/01438300600625564.

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Park, Jerry Z., Joyce C. Chang, and James C. Davidson. "Equal Opportunity Beliefs beyond Black and White American Christianity." Religions 11, no. 7 (2020): 348. http://dx.doi.org/10.3390/rel11070348.

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Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian American Survey 2016, we return to this question and ask whether beliefs about the importance of equal opportunity reveal similarities or differences between religious Asian American and Latino Christians and Black and White Christians. The results confirm that White Christians are generally the least supportive of American society providing equal opportunity for all. At the other end, Black Christians were the most supportive. However, with the inclusion of Asian American Christian groups, we note that second generation Asian American and Latino Evangelicals hew closer to the White Christian mean, while most other Asian and Latino Christian groups adhere more closely to the Black Christian mean. This study provides further support for the recent claims of religion’s complex relationship with other stratifying identities. It suggests that cultural assimilation among second generation non-Black Evangelical Christians heads more toward the colorblind racist attitudes of many White Christians, whereas potential for new coalitions of Latino and Black Christians could emerge, given their shared perceptions of the persistent inequality in their communities.

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McIvor, Méadhbh. "Rights and Relationships: Rhetorics of Religious Freedom among English Evangelicals." Journal of the American Academy of Religion 87, no. 3 (2019): 860–88. http://dx.doi.org/10.1093/jaarel/lfz029.

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AbstractThis paper uses evangelical reflections on the meaning of “rights” to explore the juridification of religion in contemporary England. Drawing on sixteen months of participatory fieldwork with evangelicals in London, I argue that English evangelicals’ critiques of Christian-interest litigation reflect the interaction of local theologies with developments in the law’s regulation of religion, developments that have contributed to the relativization of Protestant Christianity even as historic church establishment is maintained. Through an exploration of the tension between the goals of (rights-based) individualism and (Christian) relationalism as they concern the law, I show how litigation can affect religious subjectivity even in the absence of a personal experience with the pageantry of the court.

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Cherenkov, Mychailo M. "Transformations of the socio-theological position of Ukrainian evangelical Protestantism." Ukrainian Religious Studies, no. 45 (March 7, 2008): 135–40. http://dx.doi.org/10.32420/2008.45.1905.

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Ukrainian evangelical Protestantism is a significant factor in the religious life of the country, not only because of its quantitative characteristics, but also because of its differentness, the identity of dominant national traditions and the situation of political situations. Representing the Eastern image of Western Christianity, the openness to the spiritual experience of the world church community, the evangelical communities are the most dynamic in their development, in new attempts at topical theological synthesis, and in establishing inter-denominational bridges. Evangelical Protestantism means, above all, evangelical Baptist Christians and Evangelical Christians, separating them, on the one hand, from the historical churches and, on the other, from the latest Protestant movements.

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Buda, Daniel. "Orthodoxy and Evangelicalism: An Overview of Their Relationship from the Perspective of Moral Values." Religions 12, no. 6 (2021): 383. http://dx.doi.org/10.3390/rel12060383.

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Orthodox–Evangelical relationships are dominated by proselytism (at least in Eastern Europe and in the former Soviet Union). This is understood as church conversion practiced through unfair means among people who are already Christians, belonging to so-called “historical churches.” However, beyond it, there is a real potential for cooperation using moral values as a starting point. As there is an increasing disagreement between the Orthodox and mainline Protestant on moral values, the Orthodox and Evangelicals might increase their cooperation as they witness traditional values of Christianity. This kind of cooperation might be partially contextual, but it is based on Biblicism, which both Orthodox and Evangelicals share as a core value. As this cooperation, based on shared moral values, certainly has real potential, and has to be used for the good of Christianity, it might also have its limitations. Orthodox Christians and Evangelicals have shared common moral values, but each one of them might interpret the content of these values differently. One of the differences in interpreting and explaining the content of moral values might be given by the different interpretations of what is called church tradition.

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Schwarz, Berthold. "Zeit des Umbruchs. Wenn Christen ihre evangelikale Heimat verlassen." European Journal of Theology 29, no. 1 (2020): 93–94. http://dx.doi.org/10.5117/ejt2020.1.020.schw.

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SUMMARYThe evangelical movement is in a dramatic crisis of meaning. What was considered biblical-evangelical Christianity for generations is now being questioned from within its own ranks. A change is taking place which separates evangelicals from ‘post-evangelicals’, who from now on take theologically different paths. Markus Till examines how these two divergent camps came about and what Christians are actually arguing about. At the same time, he does not want to be discouraged in the face of this ‘time of upheaval’, but he wants to preserve the hope that steps on the path to unity between evangelicals and post-evangelicals remain possible. Till is seeking to retrieve a unity which is not arbitrary, but oriented towards biblical statements and which remains committed to love and truth.RÉSUMÉLe mouvement évangélique connaît actuellement une grave crise de sens. Ce qui a été considéré pendant des générations comme le christianisme biblique et évangélique est remis en question au sein même de ce mouvement. Un changement s’opère qui sépare les évangéliques des post-évangéliques, lesquels empruntent désormais des chemins différents. Markus Till considère comment sont apparus ces deux camps divergents et quels sont les points débattus entre chrétiens. En même temps, il ne se laisse pas aller au découragement en ce temps de bouleversements, mais veut conserver l’espoir que des pas en direction de l’unité entre évangéliques et post-évangéliques demeurent possibles. Il vise le retour à une unité qui n’est pas arbitraire, mais qui se fonde sur des affirmations bibliques et reste engagée sur la voie de l’amour et de la vérité.ZUSAMMENFASSUNGDie evangelikale Bewegung ist in eine dramatische Sinnkrise hineingeraten. Das, was seit Generationen als biblisch-evangelikales Christentum galt, wird aus den eigenen Reihen in Frage gestellt. Es geschieht ein Umbruch, der Evangelikale von ,,Post-Evangelikalen“ scheidet, die theologisch von nun an unterschiedliche Wege gehen. Markus Till untersucht, wie es zu diesen beiden divergierenden Lagern kommen konnte und worüber Christen eigentlich miteinander streiten. Zugleich will er sich angesichts dieser ,,Zeit des Umbruchs“ nicht entmutigen lassen, sondern die Hoffnung hochhalten, dass Schritte auf dem Weg zur Einheit zwischen Evangelikalen und Postevangelikalen möglich bleiben. Till sucht zu einer Einheit zurückzufinden, die nicht beliebig, sondern die qualifiziert an biblischen Aussagen orientiert ist und der Liebe und Wahrheit verpflichtet bleibt.

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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 families and offers implications for modifying treatment.

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Boissevain, Katia. "Dilemmas of Sharing Religious Space." Common Knowledge 26, no. 2 (2020): 290–97. http://dx.doi.org/10.1215/0961754x-8188892.

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Christianity has a long presence in the Maghreb, dating back to Roman imperial times. Eventually it became a mostly Muslim region, but in the late nineteenth century, the Roman Catholic Church embarked on a vast mission of church building, in part to assist the French colonial endeavor. In Tunisia, political independence in 1956 was accompanied by a further reinvigoration of Christianity, and, over the last twenty years, conversion to Christianity (mainly in the form of evangelical and neo-evangelical Protestantism) has been on the rise. Beginning in 2003, workers and students from sub-Saharan Africa have contributed to the growth of both Catholic and Protestant churches in Tunis. This article analyzes the ways in which various Christian groups organize and articulate their religious practice and proselytization in ritual spaces that are sparse and must be shared in contemporary Tunisia.

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Williams, D. H. "Reflections on Retrieving the Tradition and Renewing Evangelicalism: a response." Scottish Journal of Theology 55, no. 1 (2002): 105–12. http://dx.doi.org/10.1017/s0036930602000170.

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American evangelicals are in the process of discovering patristics. Books, articles, large-scale projects of scripture commentary produced by evangelical publishers, growing numbers of courses offered and students who wish to take them demonstrate that serious study of the literary and intellectual life of early Christianity is slowly moving into current theological reflections of evangelicalism. By ‘serious study’ I am signaling a distinction from those contemporary readings of the early fathers which have tended to re-make them in the image of twentieth-century evangelicalism. In their own right then, the fathers are being heard as having relevant voices.

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Jambrek, Stanko. "Guidelines for the Future of Evangelical Christianity in Croatia." Kairos 16, no. 2 (2022): 111–42. http://dx.doi.org/10.32862/k.16.2.2.

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The article discusses the future of evangelical Christianity in Croatia. Together with analyzing the existing spiritual state, the author offers five key guidelines. He believes that their application in the everyday life of believers and churches of the Reformation heritage can accomplish the future God has prepared, and which he empowers and determines. For a biblically fruitful and God-pleasing future, local church and denomination leadership should adopt biblical guidelines and as soon as possible begin the appropriate processes to include God’s creative activity in Croatia: 1) perspective on life; 2) God’s authority in the life of a believer and the church; 3) discipleship that manifests itself in service; 4) training spiritual leaders on all levels of service to God; 5) efficient leadership system. Together with every guideline, the author suggests and explains processes belonging to it. Thinking about the future of evangelical Christianity in Croatia is focused on the consideration of God’s Word in the context of spiritual, social, and cultural reality in which evangelical Christians live and co-create with God.

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Billings, Dwight B., and Will Samson. "Evangelical Christians and the Environment: “Christians for the Mountains” and the Appalachian Movement against Mountaintop Removal Coal Mining." Worldviews 16, no. 1 (2012): 1–29. http://dx.doi.org/10.1163/156853511x617786.

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Prior research has described evangelical Protestants as hostile toward environmentalism, but this traditional stance, however deeply rooted, is being challenged from within by the Creation Care movement. We analyze an important current example of evangelical environmentalism, an organization known as “Christians for the Mountains” (CFTM) that opposes the highly destructive practice of mountaintop removal coal mining (MTR) in Appalachia. We focus on Christians for the Mountains in relation to larger national movements such as the Evangelical Climate Initiative (ECI). We use attitude interviews, participant observation, discourse analysis, and Jurgen Habermas's theory of communicative action to examine how both movements are attempting to overcome the opposition toward environmentalism within evangelical Christianity.

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Sommerschuh, Julian. "Questioning Growth: Christianity, Development, and the Perils of Wealth in Southern Ethiopia." Journal of Religion in Africa 50, no. 1-2 (2021): 32–53. http://dx.doi.org/10.1163/15700666-12340178.

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Abstract Research on the economic effects of African Christianity has mainly focused on Pentecostalism. The dominant opinion of this literature is that Pentecostalism stimulates economic activity and supports economic development. This article looks beyond Pentecostalism by discussing the case of an Evangelical church in southern Ethiopia. Covering a period of two decades, I trace a shift in the relation between Evangelicalism and local aspirations for economic development. Initially seen as a means to achieve religious ends, the pursuit of development has recently been problematized as a source of social and spiritual ills. The church now discourages excessive participation in the commercial economy, and dedicated Evangelicals relinquish economic opportunities that they fear could lead them into sin. This shows that while Christianity can stimulate processes of economic development it can also constrain these, motivating people to renounce the quest for wealth in favour of other values.

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Johnston, Robert K. "Orthodoxy and Heresy: A Problem for Modern Evangelicalism." Evangelical Quarterly: An International Review of Bible and Theology 69, no. 1 (1997): 7–38. http://dx.doi.org/10.1163/27725472-06901003.

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What can be said about orthodoxy and heresy within evangelicalism? Using the categorical distinction between ‘bounded sets’ and ‘centered sets,’ this article argues that the first generations of evangelicals and those continuing in their stead (e.g, Henry, Wells) have defined orthodoxy primarily as a bounded set of fundamentals focused about truth. Transitional evangelical theologians (e.g., Carnell, Ramm) modulated this thinking by emphasizing the need for loving dialogue and cultural embrace. A second generation of evangelicals have redefined evangelicalism's orthodoxy in terms of a centered set (e.g., Hubbard, Pinnock, Stott). As a result, dialogue is being encouraged both (1) with wider Christianity and (2) with the larger culture; (3) The importance of community is being recognized; and ( 4) theological creativity is again being entertained. Yet there are risks. In particular, can a more fluid centering on the gospel allow evangelicals to judge heresy?

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Harp, Gillis J. "“We cannot spare you”: Phillips Brooks's Break with the Evangelical Party, 1859–1873." Church History 68, no. 4 (1999): 930–53. http://dx.doi.org/10.2307/3170210.

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Despite renewed scholarly interest in Evangelical Episcopalianism recently, important questions persist about the party's demise in the last third of the nineteenth century. Though church historians have advanced some plausible explanations for its disappearance, these interpretations need now to be tested by more narrowly focused studies of individuals, both committed party men and their less partisan allies. Concomitant questions also linger about the relationship between Evangelicals and the emergent Broad Church movement within the American church and within the Anglican communion generally. Exactly how did Low Church Evangelicals become Low Church liberals by the turn of the century? More importantly, this subject has a broader significance for the history of American Christianity at large. Pursuing the foregoing questions can shed considerable light on the parallel transformation of a moderately Reformed American evangelicalism into turn-of-the-century liberal Protestantism.

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Trott, Garrett B. "Book Review: Evangelical America: An Encyclopedia of Contemporary American Religious Culture." Reference & User Services Quarterly 58, no. 1 (2018): 63. http://dx.doi.org/10.5860/rusq.58.1.6854.

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Timothy Denny and Paul Shockley provide an excellent collection of entries related to evangelical Christianity in America in their work entitled Evangelical America: An Encyclopedia of Contemporary American Religious Culture. Denny and Shockley begin this work with an insightful introduction. The editors aim “to provide readers with information on some of the prominent individuals, institutions and ideas of the movement in the past 75 years” (p. xvii). While Evangelical America does not intend to be exhaustive, it is thorough, providing insight on a variety of distinct facets of American evangelicalism.

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Journal articles on the topic 'Evangelical Christianity'

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