Relevant bibliographies by topics / Evangelistic work. Revivals

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Academic literature on the topic 'Evangelistic work. Revivals'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Evangelistic work. Revivals"

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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.

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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.
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Mariani, Paul P. "China's ‘Christian General’ Feng Yuxiang, the Evangelist Jonathan Goforth and the Changde Revival of 1919." Studies in World Christianity 20, no. 3 (December 2014): 238–58. http://dx.doi.org/10.3366/swc.2014.0094.

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General Feng Yuxiang (1882–1948), China's ‘Christian General’, had already been a Christian for about six years before he decided systematically to evangelise his troops while they were stationed in northern Henan. He was convinced that Christianity would save his men and, in the process, would save China. To this end, Feng invited the Canadian missionary Jonathan Goforth (1859–1936) to hold a remarkable series of revivals in the late summer of 1919. During these revivals, which were modelled on the work of the evangelist Charles Finney, Feng himself broke into prayer in front of his men, and eventually 507 of Feng's troops were baptised. By the time of Goforth's second visit to Feng – a little over a year later – over 5,000 of the 9,000-man brigade had been baptised. This study will rely on Goforth's journal from 1919, Feng's own diaries, and other material to see how Goforth and Feng worked together to Christianise a significant segment of Feng's army. So did the ‘Christian General’ ultimately form a ‘Christian Army’ or even an indigenous church? Did Goforth's revivals in Feng's army have any long-term effect? Was Feng a convinced Christian, a Chinese patriot or simply an opportunist? This study seeks to answer these questions. 1
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IAN DICKSON, J. N. "Evangelical Religion and Victorian Women: The Belfast Female Mission, 1859–1903." Journal of Ecclesiastical History 55, no. 4 (October 2004): 700–725. http://dx.doi.org/10.1017/s0022046904001460.

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In 1859, following the evangelical revival in Ulster, a Female Mission was founded in Belfast as an evangelistic agency and philanthropic enterprise. It was one of many voluntary societies. Upper-class evangelical women employed the services of lower-class women of similar religious energy to work among the poor of the city. This article explores the surviving documentation of the mission to assess its work, and, more important, to ascertain if involvement in this limited public sphere was a catalyst in the broader liberation of evangelical women. The issues go beyond the relationship of inner faith and public expression in popular religion to the notion that evangelicalism, as a heightened form of Christian belief and action, was a trajectory as well as a boundary in nineteenth-century society.
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Redden, Jason. "“Boil them Hearts”." Studies in Religion/Sciences Religieuses 46, no. 1 (September 26, 2016): 50–74. http://dx.doi.org/10.1177/0008429816660883.

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This paper addresses the academic conversation on Protestant missions to the Indigenous peoples of coastal British Columbia during the second half of the nineteenth century through a consideration of the role of revivalist piety in the conversion of some of the better known Indigenous Methodist evangelists identified in the scholarly literature. The paper introduces the work of existing scholars critically illuminating the reasons (religious convergence and/or the want of symbolic and material resources) typically given for Indigenous, namely, Ts’msyen, conversion. It also introduces Methodist revivalist piety and its instantiation in British Columbia. And, finally, it offers a critical exploration of revivalist piety and its role in conversion as set within a broader theoretical inquiry into the academic study of ritual and religion.
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Blum, Edward. "“Paul Has Been Forgotten”: Women, Gender, and Revivalism during the Gilded Age." Journal of the Gilded Age and Progressive Era 3, no. 3 (July 2004): 247–70. http://dx.doi.org/10.1017/s153778140000342x.

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During gigantic urban revivals in 1875 and 1876, the Chicago-shoe-salesman-turned-religious-evangelist Dwight Lyman Moody set the northern United States ablaze with the fires of a great religious awakening. Over two million Americans of all Protestant affiliations attended his meetings in Brooklyn, Philadelphia, New York City, and Chicago. Although his popularity had been unrivalled, Moody worried about his campaign that would begin in Boston in 1877. To carry the day, he knew that he would need the help of “the New England women.” “What a power they would be,” Moody claimed. For this reason, he sought out Frances E. Willard, an up-and-coming female leader and temperance advocate. When the two met, the evangelist asked, “Will you go with me to Boston and help in the women's meetings?” After considering the invitation for several days, Willard agreed to join him. She did more than merely minister to women, however. On one occasion, as she recounted later, “Mr. Moody…placed my name upon his program” to “literally preach” to men and women. Willard wondered aloud if the sight of a woman preaching would shock the audience: “Brother Moody…, perhaps you will hinder the work among these conservatives.” Responding, Moody “laughed in his cheery way, and declared that ‘it was just what they needed.’”
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Torjesen, Edvard, and H. Wilbert (Will) Torjesen. "Fredrik Franson: Pioneer Mission Strategist." Missiology: An International Review 31, no. 3 (July 2003): 303–19. http://dx.doi.org/10.1177/009182960303100304.

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Rev. Fredrik Franson was the founding director of the Scandinavian Alliance Mission (now The Evangelical Alliance Mission, TEAM). The English-speaking world knows very little about the contribution to the global mission of the church by Swedish-born Fredrik Franson. He was a product of the spiritual revivals in nineteenth-century Scandinavia. Franson was a world evangelist, recruiter, teacher, and trainer of missionaries to Asia, Africa, and Latin America. He collaborated with Hudson Taylor and A. B. Simpson in sending missionaries to inland China. Franson founded sixteen mission agencies and church denominations in six nations during his ministry of 33 years. Scores of missionaries were motivated to missionary service by Fredrik Franson's incredible ministry. In this article H. Wilbert Norton uses the 858-page definitive biography, A Study of Fredrick Franson, by Edvard Paul Torjesen, to sketch a portrait of Franson's life and work.
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Gaitskell, Deborah. "Hot Meetings and Hard Kraals: African Biblewomen in Transvaal Methodism, 1924-601." Journal of Religion in Africa 30, no. 3 (2000): 277–309. http://dx.doi.org/10.1163/157006600x00546.

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AbstractWhereas women's prayer groups are a well-known strength of African Christianity in Southern Africa, the evangelistic and pastoral contribution of individual women who were not clergy wives has been under-appreciated. Echoing models from Victorian London and Indian missions, Methodism in South Africa evolved an authorised, paid form of female lay ministry via middle-aged black Biblewomen sponsored and overseen by white Women's Auxiliary groups. The first appointee in the Transvaal and Swaziland District wrote comparatively full reports of emotionally 'hot' revival meetings. In 'hard' kraals she encountered hostility in the form of patriarchal control of women and an unusual proliferation of rival indigenous spirits. Her successors found male drinking an even greater obstacle to a sympathetic hearing. In urban townships along the Witwatersrand, Biblewomen work was less pioneering and more routinised, providing pastoral support to local churches via sick-visiting and following up lapsed members. From 1945-59, some Biblewomen were trained at Lovedale Bible School. The period after 1960 deserves separate exploration. In 1997, a new start was made with a national, autonomous Biblcwomen ministry, though many women, black and white, regretted severing their personal and organisational links of mutual dependence.
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Numbers, Ronald L. "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 127–58. http://dx.doi.org/10.1525/rac.1992.2.2.03a00010.

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In the summer of 1926, the Holiness evangelist Andrew Johnson announced the Suspension of his twenty-seven-part attack on “the biological baboon boosters,” serialized in the Pentecostal Herald, so that he could temporarily return to the camp-meeting circuit. No one in the Holiness Community had been agitating more vigorously to “shake the monkey out of the cocoanut tree,” as he described his Crusade, and he wanted to assure his readers that his “lectures against Darwinism and ‘ape to man’ evolution” would never eclipse the gospel of salvation. “There is nothing like an old-fashioned, soul-saving revival of Holy Ghost religion,” declared the bombastic preacher. “So, let it be distinctly understood that the lectures on Evolution are absolutely secondary to the main line work of intense, soul-saving evangelism to which we have been called and in which we expect to remain.”
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Stuart, John, and Ian Welch. "William Henry Fitchett: Methodist, Englishman, Australian, Imperialist." Social Sciences and Missions 21, no. 1 (2008): 57–72. http://dx.doi.org/10.1163/187489408x308037.

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AbstractHistorians of colonial Australia have long been fascinated by the effects of religious change on urban New South Wales and Victoria in the last quarter of the nineteenth century. This period, it is generally acknowledged, was one of evangelical revival amongst Anglicans and nonconformists alike. Well known (and sometimes world-renowned) evangelists from Great Britain and the United States invariably included cities such as Sydney and Melbourne on their international itineraries. But the local evangelical presence was strong; and this article focuses on William Henry Fitchett, a Melbourne-based evangelical Methodist clergyman who has largely escaped the attention of historians of religion. The reason he has done so is because he achieved fame in a rather different field: as a popular author of imperial histories and biographies. His published works sold in the hundreds of thousands. Yet he also wrote many serious works on religious matters. This article places Fitchett in the context of evangelical mission and revival within and beyond Australia, while also paying due attention to the influence of religion on his writing career. Les historiens de l'Australie coloniale ont longtemps été fascinés par les effets des transformations religieuses dans le monde urbain de New South Wales et Victoria durant le dernier quart du 19e siècle. Cette période est généralement considérée comme ayant été celle d'un Réveil évangélique parmi les Anglicans et les non-conformistes. Des évangélistes connus (et parfois mondialement connus) venus de Grande Bretagne et des Etats-Unis incluaient invariablement dans leurs périples internationaux des villes comme Sydney et Melbourne. Mais la présence évangélique locale était aussi forte, et cet article se concentre sur un pasteur de l'Eglise Méthodiste évangélique basé à Melbourne, William Henry Fitchett, qui a largement échappé à l'attention des historiens de la religion. La raison en est qu'il s'est rendu célèbre dans un domaine autre que religieux, à savoir comme auteur populaire d'histoires et biographies impériales. Les travaux qu'il a publiés se sont vendus par centaines de milliers d'exemplaires, mais il a aussi écrit des œuvres sérieuses sur des questions de religion. Le présent article replace Fitchett dans le contexte de la mission évangélique et du Réveil en Australie et au-delà, tout en se penchant sur la question de l'influence de la religion sur sa carrière d'auteur.
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Wendland, Ernst R. "Re-telling the Word Rhetorically: The Example of Shadreck Wame, a Chewa Itinerant Evangelist." Open Theology 2, no. 1 (January 5, 2016). http://dx.doi.org/10.1515/opth-2016-0067.

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AbstractThis study presents a rhetorical analysis of Shadreck Wame, a popular Malawian revival preacher. After an overview of the “rhetorical setting” in which these vernacular sermons were preached in the 1990s, ten “oral-rhetorical techniques” that characterize Wame’s preaching style are identified, based on a corpus of nearly 50 of his Chewa-language sermons that I recorded from radio broadcasts in the 1990s. These features are then illustrated in selections from a specific sermon that Evangelist Wame preached in 1997 in Lilongwe, the capital of Malawi. In particular, his situationally-influenced “re-tellings,” or paraphrases, of a familiar biblical text, Christ’s Parable of the Wicked Tenants (Luke 20:9-18), are identified and elaborated upon in footnotes. I conclude this description of a popular preacher’s dynamic, contextualized homiletical style with a number of applications to contemporary communicators in Africa. Both the content and the methodology of this analysis may be significant for comparative purposes when teaching sermonic technique in different, especially non-Western, sociocultural settings.
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Dissertations / Theses on the topic "Evangelistic work. Revivals"

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McSwain, Toby. "A local church implementation of a citywide crusade." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Porter, James Douglas John. "An analysis of evangelical revivals with suggestions for encouraging and maximizing the effects of an outpouring of the Holy Spirit in Evangelism." Lynchburg, Va. : Liberty University, 1991. http://digitalcommons.liberty.edu.

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Moga, Dinu. "The influence of Jonathan Edwards's theology of revival on revival movements in North America from 1735 to 1830." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Senyonyi, John M. M. "Bishop Festo Kivengere's philosophy of evangelism." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Cain, Mark D. "Preparing for revival in the local church." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Ripley, David L. "Developing an outreach to international students through a Billy Graham crusade." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Broome, Randall. "Developing and implementing a model for a church growth prayer revival at First Baptist Church, Port Allen, Louisiana." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Eggert, Russell W. "A plan to encourage church growth at Marlton Assembly of God, Marlton, New Jersey, through the use of church marketing and revivalism." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Coleman, David Rocky. "AN EXAMINATION OF RICHARD OWEN ROBERTS’S THEOLOGY OF REVIVAL." Diss., 2018. http://hdl.handle.net/10392/5481.

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This dissertation examines Richard Owen Roberts’s (1931-) life and ministry to present his theology of revival. Chapter 1 examines the need for clarity in the topic of revival for the church today. It discusses my background in the topic area, and the process which guided the study. The chapter concludes with a discussion of the research questions explored during the research and writing process of this dissertation. Chapter 2 contains a biography of the significant points of Roberts’s life and ministry. It presents some background of the time period in which he grew up, his early childhood, conversion, call to ministry, family life, preaching and bookstore ministries, and his legacy. A personal interview provides the content and support for the chapter. Chapter 3 surveys Roberts’s published works and sermons to develop a complete theology of revival. In particular it examines his teachings on the following topics as the topic relates to revival: definitions, God, man, conversion, the church, the community, results, hindrances, and true revival. Through the study of these areas the reader is presented with a thorough examination of Roberts’s theology of revival. Chapter 4 focuses on two significant connection points that Roberts has made in his ministry in revival—repentance and history. The chapter explores how and why Roberts has made these two connections. It examines his publications and teachings on the topics to demonstrate that from Roberts’s perspective one cannot have revival without repentance. Additionally, his ministry demonstrates that the church is best equipped for revival by examining the ways in which God has moved among his people in the past. Chapter 5 demonstrates the need for Roberts’s theology of revival in the church today. It examines the shift that the church underwent in its understanding and practices of revival over the last century and a half, and it discusses how Roberts’s understanding of revival can bring helpful changes in this area. The chapter concludes with some critique of Roberts’s theology and practice of ministry. Chapter 6 concludes the dissertation with final thoughts on Roberts’s theology of revival and its impact on the church. It also includes with several areas in which further study of Roberts and revival could be undertaken by other researchers.
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Eyre, Stephen L. "Revival Christianity among the Urat of Papua New Guinea some possible motivational and perceptual antecedents /." 1988. http://catalog.hathitrust.org/api/volumes/oclc/18623243.html.

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Books on the topic "Evangelistic work. Revivals"

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Shivers, Frank. The evangelistic invitation 101: 150 helps in giving the evangelistic invitation. Sumter, S.C: Hill Pub., 2004.

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Towns, Elmer L. Rivers of revival. Ventura, Calif: Regal, 1997.

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Great revivalists: 1700 to the present day. Farnham, Surrey, [England]: CWR, 2008.

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1792-1875, Finney Charles Grandison, ed. Lectures on revival. Minneapolis, Minn: Bethany House Publishers, 1988.

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M, Friedrich Richard, ed. Lectures on revivals of religion. 2nd ed. Fenwick, MI: Alethea In Heart, 2004.

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Robert, Evans. Evangelical revivals in New Zealand: A history of evangelical revivals in New Zealand, and an outline of some basic principles of revivals. Aotearoa, N.Z: ColCom Press, 1999.

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Lowe, Karen. Carriers of the fire: The women of the Welsh revival 1904/05 : their impact then, their challenge now ... Llanelli: Shedhead Productions,., 2004.

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God steps down from heaven: The divine visitor. Lima, Ohio: Fairway Press, 1992.

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Muncy, W. L. A history of evangelism in the United States. Kansas City, Kan: Central Seminary Press, 1987.

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I movimenti di risveglio nel mondo protestante: Dal "Great Awakening" (1720) ai "revivals" del nostro secolo. Torino: Claudiana, 1989.

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Book chapters on the topic "Evangelistic work. Revivals"

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Smith, Eric C. "“Bringing many souls home to Jesus Christ”." In Oliver Hart and the Rise of Baptist America, 80–104. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506325.003.0005.

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As the pastor of the Charleston Baptist Church, Oliver Hart established a pattern of moderate revivalist ministry. His weekly routine of public and private ministry of the Word mirrored that of most ministers in the broadly Reformed tradition. Hart invested a significant portion of each week to preparing and delivering sermons, which he developed according to the classic Puritan method. Outside his own congregation, he partnered with evangelical leaders from a variety of other denominations, including the Anglican evangelist George Whitefield, to spread the revivalism of the Great Awakening. Hart gained a wide acceptance among the residents of Charleston in part because of the respectable social persona he developed, in contrast to the erratic behavior of the Separate Baptists and other radical revivalists. Most significant, Hart adopted the classic moderate evangelical approach to slavery while in Charleston, ministering earnestly to enslaved Africans even as he owned slaves himself. Hart’s respectable, moderate revivalism set the tone for the next century and a half for white Baptists in Charleston and the broader South.
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Womack, Deanna Ferree. "Syrian Women With A Mission: Preaching The Bible And Building The Protestant Church." In Protestants, Gender and the Arab Renaissance in Late Ottoman Syria, 274–327. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474436717.003.0006.

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As counterparts to the women writers of the Nahda, Syrian Biblewomen (women evangelists) pursued equally subversive activities as they preached spiritual revival in Muslim, Jewish, and Christian homes and in rural areas far beyond the elite Protestant circles of Beirut. This final chapter pieces together the elusive history of these women preachers who were members of the American mission’s Evangelical Churches but turned to the female-led British Syrian Mission to support their preaching vocations. This research considers how the Victorian era’s conception of “woman’s work for woman” manifested itself in Syria. The chapter introduces another layer of complexity in the Syrian missionary encounter, which brought together American Protestants, Syrians of all religious backgrounds, and members of other Western missionary societies.
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You might also be interested in the extended bibliographies on the topic 'Evangelistic work. Revivals' for particular source types:
Dissertations / Theses Books
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