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Journal articles on the topic 'Global Evangelical Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Curtis, Jesse. "White Evangelicals as a “People”: The Church Growth Movement from India to the United States." Religion and American Culture 30, no. 1 (2020): 108–46. http://dx.doi.org/10.1017/rac.2020.2.

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ABSTRACTThis article begins with a simple question: How did white evangelicals respond to the civil rights movement? Traditional answers are overwhelmingly political. As the story goes, white evangelicals became Republicans. In contrast, this article finds racial meaning in the places white evangelicals, themselves, insisted were most important: their churches. The task of evangelization did not stop for a racial revolution. What white evangelicals did with race as they tried to grow their churches is the subject of this article. Using the archives of the leading evangelical church growth theo

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OLIVER, KENDRICK. "The Origin and Development of Prison Fellowship International: Pluralism, Ecumenism and American Leadership in the Evangelical World 1974–2006." Journal of American Studies 51, no. 4 (2017): 1221–42. http://dx.doi.org/10.1017/s0021875816001389.

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Established in 1979 by Watergate felon Charles Colson, Prison Fellowship International (PFI) is now one of the largest para-church organizations in world evangelicalism. This article explains PFI's origins with reference to the existence of a transnational evangelical network, the compatibility of PFI's mission with the emergent theme of evangelical social concern, and a general crisis of penology across a number of Western countries. It explores the creative tension between Colson's empire-building instincts and the desire of PFI affiliates to influence the direction of the organization, reve

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Offutt, Stephen. "The Transnational Location of Two Leading Evangelical Churches in the Global South." Pneuma 32, no. 3 (2010): 390–411. http://dx.doi.org/10.1163/157007410x531925.

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AbstractReligion remains critically important in the Global South even as globalization intensifies. As international political and economic structures evolve, transnational religions shift societal locations within countries. These shifts cause changes within religions themselves, altering patterns of interaction that may in turn have political and economic consequences. By examining Iglesia Josue in El Salvador and Rhema Bible Church in South Africa, this article shows that the current leading Pentecostal churches and actors in developing countries are often located in upper-middle-class nei

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Radano, John A. "Global Christian Forum: A New initiative for the Second Century of Ecumenism." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (2010): 28–35. http://dx.doi.org/10.1177/0265378809351555.

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This article looks at the Global Christian Forum (GCF) as a new initiative in the historical context of the modern ecumenical movement and from a Catholic point of view. It puts the GCF in three perspectives: as a new stage in ecumenical development, as part of a turning point in ecumenical history and as a new impulse of the Holy Spirit. By bringing in the Evangelicals and Pentecostals, the GCF has widened the range of church families in conversation with one another. The GCF may begin to make a substantial contribution in the situation since Vatican II in which some critical issues between d

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Stoneman, Timothy H. B. "Preparing the Soil for Global Revival: Station HCJB's Radio Circle, 1949–59." Church History 76, no. 1 (2007): 114–55. http://dx.doi.org/10.1017/s000964070010143x.

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The second half of the twentieth century witnessed a fundamental shift in the character of the Christian religion—namely, a massive expansion and shift of its center of gravity southward. During this period, Christianity experienced a transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. From 1970 to 2005, the size of the Southern Church increased two and a half times to over 1.25 billion members. By the early twenty-first century, 60 percent of all professing Christians lived in the global South an

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Woodbridge, David. "Watchman Nee, Chinese Christianity and the Global Search for the Primitive Church." Studies in World Christianity 22, no. 2 (2016): 125–47. http://dx.doi.org/10.3366/swc.2016.0146.

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This article will examine aspects of Watchman Nee's interactions with British churches and missions during the 1920s and 1930s. It will argue that, rather than simply appropriating and adapting Christianity for a Chinese context, as has been claimed, a more complex exchange was taking place. In particular, Nee was seeking to develop churches in China on a primitivist basis – that is, using the New Testament as a model for church forms and practices. In this, he was drawing inspiration from the Christian (or Plymouth) Brethren, a radical evangelical group that had emerged in Britain during the

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Delbrück, Jost. "»Schritte auf dem Weg zum Frieden«." Zeitschrift für Evangelische Ethik 47, no. 1 (2003): 167–80. http://dx.doi.org/10.14315/zee-2003-0124.

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AbstractBasedon several official pronouncements of the leading organs of the German Evangelical Church in the past decade on the ethical and internationallegal implications of the use of force either as collective action under the authority ofthe United Nations or by individual states, the article critically reviews the positions taken by the Church with regard to their consistency over time. In the early 1990s the Council of the German Evangelical Church clearly stated that peaceful means of conflict resolution generally take priority over forceful means. However, in particular circumstances

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Časni, Danijel. "The Need and Possibility for Evangelizing Through the Internet." Kairos 13, no. 1 (2019): 93–106. http://dx.doi.org/10.32862/k.13.1.3.

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In today’s society of technological advancement, evangelizing through the Internet is an adequate tool for proclaiming the Good News. By using the Internet, the Church communicates on a local level to its local church but also on a broader scale at the global level, thus fulfilling its mission of proclaiming the Gospel “to all the nations.” The paper talks about the need of using the Internet and social networks for evangelism, as a medium for communicating the message of salvation and hope in Jesus Christ. By analyzing the usage of the Internet in Evangelical churches in Croatia we gain an in

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Justice, Deborah. "When Church and Cinema Combine: Blurring Boundaries through Media-savvy Evangelicalism." Journal of Religion, Media and Digital Culture 3, no. 1 (2014): 84–119. http://dx.doi.org/10.1163/21659214-90000042.

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The use of social media presents new religious groups with opportunities to assert themselves in contrast to established religious institutions. Intersections of church and cinema form a central part of this phenomenon. On one hand, many churches embrace digital media, from Hollywood clips in sermons to sermons delivered entirely via video feed. Similarly and overlapping with this use of media, churches in cinemas have emerged around the world as a new form of Sunday morning worship. This paper investigates intersections of church and cinema through case studies of two representative congregat

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Bosch, Rozelle. "Jennifer M. Buck. Reframing the House: Constructive Feminist Global Ecclesiology for the Western Evangelical Church." Studies in World Christianity 23, no. 1 (2017): 94–95. http://dx.doi.org/10.3366/swc.2017.0175.

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Myers, Travis. "Book Review: Local Theology for the Global Church: Principles for an Evangelical Approach to Contextualization." Missiology: An International Review 39, no. 3 (2011): 413–14. http://dx.doi.org/10.1177/009182961103900317.

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Wubbenhorst, M. C., and Jeffrey K. Wubbenhorst. "Should Evangelical Christian organizations support international family planning?" Christian Journal for Global Health 4, no. 3 (2017): 21–39. http://dx.doi.org/10.15566/cjgh.v4i3.184.

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The evangelical Christian church and Christian international organizations today face considerable pressure to promote family planning in the course of their activities overseas. This pressure can be subtle, or overt; the need to provide family planning is often couched in terms of biblical compassion, justice, improvement in women’s health, poverty alleviation, or development. It is evident from even a superficial glance at the Internet that the concept of “family planning” is heavily laden with negative associations due to the bitter legacy of eugenics and population control. Does family pla

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Crockett, Alasdair, and David Voas. "‘A Divergence of Views: Attitude change and the religious crisis over homosexuality’." Sociological Research Online 8, no. 4 (2003): 88–98. http://dx.doi.org/10.5153/sro.861.

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British attitudes towards homosexuality have changed with astonishing rapidity over recent decades. Society has managed to assimilate these shifts with relative ease. The Christian churches, however, as repositories of tradition and defenders of inherited values, have been finding it increasingly difficult to adjust to the new environment. The Church of England is internally divided in the face of an external crisis: the Archbishop of Canterbury acknowledges that the global Anglican Communion could split over the issue, and the church faces similar pressures domestically. These events raise im

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Torjesen, Edvard, and H. Wilbert (Will) Torjesen. "Fredrik Franson: Pioneer Mission Strategist." Missiology: An International Review 31, no. 3 (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

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Bruner, Jason. "Divided We Stand: North American Evangelicals and the Crisis in the Anglican Communion." Journal of Anglican Studies 8, no. 1 (2010): 101–25. http://dx.doi.org/10.1017/s1740355309990039.

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AbstractThis paper discusses the development of the Anglican Communion’s ‘crisis’ regarding the place of gay and lesbian persons within the tradition. It presents a social and theological contextualization of this crisis within the Episcopal Church, USA, in the second half of the twentieth century. It argues that the origins of the Anglican Communion’s crisis regarding gay and lesbian persons within the Communion are best understood in continuity with the broader North American evangelical movement of the second half of the twentieth century. The implications of this contextualized study serve

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Balabeikina, O. A., N. M. Mezhevich, and A. A. Iankovskaia. "Official Reporting of Religious Organizations as a Source of Empirical Data on the Activities of the Church: Some Questions of Theory and Practice of the Evangelical Lutheran Church of Sweden." Administrative Consulting, no. 10 (November 27, 2020): 135–45. http://dx.doi.org/10.22394/1726-1139-2020-10-135-145.

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The relevance of any material offered to the scientific and expert community depends on many factors. Objectively, the presence of this or that issue in the center of public attention has a positive effect on the actualization of this or that article. However, there is an obvious danger. Academic approaches that accidentally find themselves in resonance with global trends can fall victim to political conjuncture. Relevance in this case can fall victim to the political moment. Moreover, this or that topic, being in the center of public discussion, negatively affects the academic understanding o

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Wade, Matthew. "Seeker-friendly: The Hillsong megachurch as an enchanting total institution." Journal of Sociology 52, no. 4 (2016): 661–76. http://dx.doi.org/10.1177/1440783315575171.

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The increasingly voluntary quality of religious expression has prompted many faith-based entities to embrace ‘secular’ means of evangelism. This is evident within the Sydney-based Hillsong Church, which has grown rapidly in attendees, capital resources and global reach. This ‘seeker-friendly’ strategy, however, raises questions around whether the ‘megachurch’ can sustain itself in offering respite from wearying Weberian processes of rationalisation and disenchantment. Hillsong’s resolution of this dilemma has been to create an encompassing arena of enchantment for constituents, a contemporary

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Mutter, Robin. "‘Doing the North-South splits: Post-modern Strain on a Pre-modern Institution’." Sociological Research Online 9, no. 1 (2004): 59–64. http://dx.doi.org/10.5153/sro.891.

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‘The controversy in the Anglican Church around homosexuality within the priesthood is considered in terms of the kind of world-view held by an important faction of those in opposition. An example of research into the world-view of Charismatic Christians running an Anglican outreach project in the UK is taken to gain insight into the world-wide Evangelical Charismatic resurgence. Parallels are drawn with the position taken by the Southern hemisphere Anglicans and it is argued that this opposition is unlikely to be yielding to the secularising influences of pluralistic industrialised societies.

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Bergler, Thomas E. "Youth, Christianity, and the Crisis of Civilization, 1930–1945." Religion and American Culture: A Journal of Interpretation 24, no. 2 (2014): 259–96. http://dx.doi.org/10.1525/rac.2014.24.2.259.

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AbstractDuring the 1930s and 1940s, the Great Depression and the rise of communism and fascism in Europe convinced a broad spectrum of Americans that they were living through a prolonged “crisis of civilization” with real potential to destroy all they held dear. Meanwhile, they saw evidence that these global problems put young people especially at risk for immorality, loss of hope, and political subversion. Because the “youth problem” and the “world crisis” seemed to be inextricably linked, even the everyday behaviors of young people took on a heightened political significance in the eyes of m

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Offutt, Stephen. "Entangled: Evangelicals and Gangs in El Salvador." Social Forces 99, no. 1 (2019): 424–45. http://dx.doi.org/10.1093/sf/soz147.

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Abstract ow are the two most ubiquitous community-based organizations in poor Salvadoran neighborhoods—gangs and evangelical churches—connected? Most studies concur with the Brenneman/Wolseth thesis, which states that evangelical churches uniquely provide people with a pathway out of gangs. This article argues that such dynamics are a relatively small subset of a broad range of interactions between evangelicals and gangs. Data from the Religion, Global Poverty, and International Development study, collected in a mid-sized Salvadoran city from 2014 to 2018, show that: (1) family networks link e

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Nürnberger, Klaus. "Justice and peace - a survey of issues." Religion and Theology 1, no. 1 (1994): 37–64. http://dx.doi.org/10.1163/157430194x00051.

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AbstractThis article offers a condensed survey of justice and peace issues in Christian ethics. It was originally written for an evangelical encyclopedia but was not accepted by the editors, possibly because of its historical critical and social critical stance. It begins with the historical origins of the concepts of law in the Old Testament, namely covenant law and cosmic order, their profound transformations in biblical history and their final form in the New Testament. Then we mention a few important developments in the history of the church from the Constantinian reversal, over the Reform

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Wagner, Ann-Christin. "Remapping the Holy Land from the margins: how a Jordanian Evangelical church juggles the ‘local’ and the ‘global’ in the Syrian refugee response." Contemporary Levant 3, no. 2 (2018): 95–109. http://dx.doi.org/10.1080/20581831.2018.1532573.

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Müri, Sabine. "Book Review: Matthew Cook, Rob Haskell, Ruth Julian, Natee Tanchanpongs (eds.) Local Theology for the Global Church: Principles for an Evangelical Approach to contextualization." Transformation: An International Journal of Holistic Mission Studies 29, no. 3 (2012): 244–45. http://dx.doi.org/10.1177/0265378812451093a.

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Mikeshin, Igor. ""A Prophet Has No Honor in the Prophet’s Own Country"." Temenos - Nordic Journal of Comparative Religion 56, no. 2 (2020): 251–68. http://dx.doi.org/10.33356/temenos.75254.

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The article discusses how the history of forced marginality and isolation of the Russian-speaking Evangelical Christians shaped their theology and social ministry. Russian Evangelicalism is a glocal phenomenon. It fully adheres to the universal Evangelical tenets and, at the same time, it is shaped as a socioculturally and linguistically Russian phenomenon. Its russianness is manifested in the construction of the Russian Evangelical narrative, formulated as a response to the cultural and political discourse of the modern Russia and to the Orthodox theology and application, as it is seen by eva

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Munyao, Martin. "Migration, Interfaith Engagement, and Mission among Somali Refugees in Kenya: Assessing the Cape Town Commitment from a Global South Perspective One Decade On." Religions 12, no. 2 (2021): 129. http://dx.doi.org/10.3390/rel12020129.

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In the last decade, since the Third Lausanne Congress on World Evangelization (2010) in Cape Town, South Africa, the world has significantly changed. The majority of the world’s Christians are located in the Global South. Globalization, conflict, and migration have catalyzed the emergence of multifaith communities. All these developments have in one way or another impacted missions in twenty-first-century sub-Saharan Africa. As both Christianity and Islam are spreading and expanding, new approaches to a peaceful and harmonious coexistence have been developed that seem to be hampering the missi

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Prior, John Mansford. "Book review: Local Theology for the Global Church: Principles for an Evangelical Approach to Contextualization, written by Matthew Cook, Rob Haskell, Ruth Julian, and Natee Tanchanpongs." Mission Studies 31, no. 3 (2014): 460–62. http://dx.doi.org/10.1163/15733831-12341369.

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Heydemans, Nency Aprilia, and Fienny Maria Langi. "Rekonsiliasi Pemuda dengan Alam." Jurnal Studi Pemuda 8, no. 2 (2019): 156. http://dx.doi.org/10.22146/studipemudaugm.48448.

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The earth is getting hotter. Extreme climate change occurred globally in the era of the industrial revolution 4.0. Global warming is a threat as well as human responsibility as the perpetrators of environmental damage. Waste and population growth threaten the function of ecosystem sustainability. From this issue, arises awareness for young people to reconcile with themselves and nature, through a green lifestyle. Green lifestyle is an effort of the youth to contribute, in order to save the ecology. This study's aim is to determine the sensitivity of the youth of the Evangelical Christian Churc

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Kjøde, Rolf. "Convergence or Divergence in Theology of Religions?" Mission Studies 34, no. 1 (2017): 92–115. http://dx.doi.org/10.1163/15733831-12341485.

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If there is an ongoing convergence in understanding of mission between the two traditions of the global church named as conciliar and evangelical, can we trace this in the theology of religions? This study investigates this question by studying two recent and comprehensive mission documents, Together towards Life (ttl) and the Cape Town Commitment (ctc). Theology of religions is a topic fundamental and decisive for understanding the nature of Christian mission. The article concludes that the World Council of Churches (wcc) seemed to come closest to the evangelical theology of religions in the

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Roeber, A. Gregg. "“On the Journey Home”: The History of Mission of the Evangelical United Brethren Church, 1946–1968. By J. Steven O'Malley. United Methodist Church History of Mission Series. New York: General Board of Global Ministries, United Methodist Church, 2003. xiv + 285 pp. Appendices, notes, select bibliography. $21.95 cloth; $14.95 paper." Church History 74, no. 1 (2005): 198–99. http://dx.doi.org/10.1017/s0009640700110078.

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Negrov, Alexander, and Alexander Malov. "Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine." Religions 12, no. 5 (2021): 305. http://dx.doi.org/10.3390/rel12050305.

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Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, s

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Nami, Kim. "A Mission to the “Graveyard of Empires”? Neocolonialism and the Contemporary Evangelical Missions of the Global South." Mission Studies 27, no. 1 (2010): 3–23. http://dx.doi.org/10.1163/157338310x497946.

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AbstractThis essay examines how contemporary evangelical overseas missions carried out by the churches of the so-called majority world are imbricated with neocolonialism, especially U.S. neocolonialism underpinned by its military hegemony, in light of the South Korean mission fiasco in Afghanistan in summer 2007. Author situates the 2007 South Korean missionary hostage case within the transnational social field of evangelical Christians, which helps the reader understand the South Korean hostage incident as not just a single isolated case of Korean Christianity. Through the examination of the

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Garrard, Virginia. "Hidden in Plain Sight: Dominion Theology, Spiritual Warfare, and Violence in Latin America." Religions 11, no. 12 (2020): 648. http://dx.doi.org/10.3390/rel11120648.

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Historically, Protestant churches in Latin America regarded the ‘world’ as a realm of sin and impurity. The proper focus of the church, they believed, was on salvation, and building a community of the saved. In recent years, this has begun to change, as evangelicals have entered the political arena in force. Many are motivated by ‘Dominion theology’, a long hidden movement that works to bring a network of conservative Christians to political power in order to affect ‘dominion’ over the earth to hasten the Kingdom of God. Although its origins are in the United States, this is a global movement,

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Kelley, Mary. "“Pen and Ink Communion”: Evangelical Reading and Writing in Antebellum America." New England Quarterly 84, no. 4 (2011): 555–87. http://dx.doi.org/10.1162/tneq_a_00130.

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In their shared, mutually supportive reading and writing practices, antebellum evangelicals like the Smith family prepared themselves for national conversion and global millennium. Institutionalizing the spiritual and intellectual rewards of their “pen and ink communion” in churches, schools, moral reform societies, and family relationships, they helped advance a powerful evangelicalism that continues to shape our world today.

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Bafford, Douglas. "Aging and the End Times: Evangelical Eschatology and Experiences of Elderhood in the United States and South Africa." Anthropology & Aging 40, no. 1 (2019): 32–47. http://dx.doi.org/10.5195/aa.2019.197.

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Recent trends in aging studies and popular U.S. discourse reformulate elderhood as a valuable, not necessarily negative, experience, and these new models of aging have extended to a consideration of religious practices that can make old age particularly meaningful. Among evangelical Christians, a shared cosmological (and specifically eschatological) narrative structure provides solace and semiotic coherence in the face of challenges characteristic of the “third” and “fourth age.” What remains less clear is the interplay between transnational religious forces like evangelical ideology and local

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Horstmann. "An American Hero: Faith-Based Emergency Health Care in Karen State, Myanmar and Beyond." Religions 10, no. 9 (2019): 503. http://dx.doi.org/10.3390/rel10090503.

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This article examines the vastly expanded mobility of displaced Karen villagers in the evangelical humanitarian movement, the Free Burma Rangers. This builds on ethnographic fieldwork on humanitarian cultures in the Thai-Burmese borderlands conducted since 2007 with a Thai research team and funded by Max Planck Institute for the Study of Religious Diversity. While refugees are too often presented as victims, the article argues that by joining the mission, the Karen freedom fighters become ambassadors of a political ideology and evangelism. Bringing Christianity with them from their displaced h

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Haapalainen, Anna. "Spiritual senses as a resource." Temenos - Nordic Journal of Comparative Religion 52, no. 2 (2016): 289–311. http://dx.doi.org/10.33356/temenos.60308.

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This article discusses knowledge gained through experiencing the presence of God through the ‘spiritual senses’ as a resource in an Evangelical Lutheran parish. Believers’ being-in-touch experiences with the divine produce a special kind of knowledge that can be shared and passed on in the parish. This ‘spiritual asset’ plays an important part in parochial activities. This development can be explained by the rise of experience-based religiosity and charismatic Christianity, a global Christian trend which is also affecting the mainline churches.

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Jung, Gowoon. "Mothers and nation in the global era: The role of evangelical Protestant mothers in the discursive construction of multicultural Korea." International Sociology 35, no. 3 (2020): 353–74. http://dx.doi.org/10.1177/0268580920907759.

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Despite scholarly work examining mothers’ roles in nation-building, few studies have investigated how religion plays a role in the process. Comparing two groups of evangelical Protestant mothers, namely, transnational and domestic mothers, this study argues that religion powerfully shapes mothers’ understanding of multiculturalism but only alongside their cosmopolitan experiences. Drawing on in-depth interviews with evangelical mothers originating from Seoul, South Korea, the article examines how mothers perceive multicultural families and children, in comparison with Korean citizens, and inve

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Kishkovsky, Leonid. "Following Christ with Great Joy: Christians Called to Reconciliation." Transformation: An International Journal of Holistic Mission Studies 27, no. 1 (2010): 55–62. http://dx.doi.org/10.1177/0265378809353471.

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A brief description of the 20th century ecumenical journey and the Global Christian Forum (GCF) provides the setting for some specific reflections from the US context and the Orthodox perspective. A development similar to the GCF has led to the formation of Christian Churches Together in the USA which is more inclusive of the five Christian families in the USA (Afro-American, Catholic, Evangelical and Pentecostal, Orthodox, Protestant) than the National Council of Churches. The experience of CCT has shown that the GCF meets an urgent need of our time: enabling all Christian churches to encount

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Anderson, Christian J. "Cleansing Instead of Combat?" Journal of Pentecostal Theology 28, no. 2 (2019): 228–42. http://dx.doi.org/10.1163/17455251-02802006.

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As the Church participates in God’s Mission, how is it called to oppose evil forces in the world? In the last fifty years, spiritual warfare approaches have come to the attention of evangelicals through missionary encounters with spirit cosmologies of the global South and the rise of Pentecostalism within World Christianity. But Janet Warren’s book, Cleansing the Cosmos (Wipf and Stock, 2012), offers a theological and practical alternative to spiritual warfare, one that emphasizes God’s cleansing of space in his creation, with evil not so much a strategic enemy but chaos that seeks to intrude

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Stamper, Amber M. "Building the Narrow Gate: Digital Decisions for Christ and the Draw of Rhetorical Space." Journal of Religion, Media and Digital Culture 3, no. 2 (2014): 116–51. http://dx.doi.org/10.1163/21659214-90000054.

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For evangelicals, the allure of mass media evangelism has always been the potential to reach ever-more-distant “unsaved” populations across the globe. However, as the print and broadcast revolutions quickly revealed, targeting individuals’ needs and developing a sense of personal intimacy between evangelists and audience via these media proved a perpetual challenge. The digital revolution transformed this relationship: the interactive capabilities of the Internet and the ability to inexpensively target niche audiences re-shaped mass media evangelism. However, a close examination of evangelisti

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Castanheira, Maria Lúcia, and Brian V. Street. "Meanings of literacy in the intersection of religious and secular practices: examining local and global changes in a Brazilian bairro." International Journal of the Sociology of Language 2019, no. 259 (2019): 107–31. http://dx.doi.org/10.1515/ijsl-2019-2041.

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Abstract This article contrasts data from two ethnographic studies carried out at different points in time with working class families in Trombetas, a bairro on the outskirts of Belo Horizonte, Brazil. The first study was conducted from 1988 to 1991, and the second in 2009. We develop two main themes: (1) the changing meanings of literacy in relation to the shift from Catholicism to Neo-Pentecostalism; and (2) the growing use of new technologies and multimodal means of communication in association with religious secular and commercial practices. For the first theme, we employ the notion of ind

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Shadrina, Olga N. "Philosophical Review of Faith and Religion in the Conditions of the Post-Secular World: from J.W. Goethete’s Wandering to Religious Consumerism." Voprosy Filosofii, no. 3 (2021): 101–12. http://dx.doi.org/10.21146/0042-8744-2021-3-101-112.

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The article is devoted to the philosophical understanding of faith in the post-secular world in the context of the phenomenon of interfaith pilgrimage: from the humanism of the Renaissance and Enlightenment (Goethe) to the religion of the laity and religious consumerism in the philosophy of postmodernism. Goethe’s model of individual religiosity in the face of challenges to traditional faiths (migration crisis) and the spread of post-secular, poor theology on a global scale as the worldview of a liberal democratic society (exotic churches, evangelics, charismatics, etc.), and also the proce

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Smither, Edward L. "The impact of evangelical revivals on global mission: The case of North American evangelicals in Brazil in the nineteenth and twentieth centuries." Verbum et Ecclesia 31, no. 1 (2010). http://dx.doi.org/10.4102/ve.v31i1.340.

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The aim of the current article is to show that an important element behind the establishment of evangelical missions to Brazil � particularly during the pioneering stages � was evangelical revival, especially that which occurred in North America during the nineteenth century. Following a brief introduction to the general relationship between eighteenth- and nineteenth century revivals and evangelical missions, I shall endeavour to support historically the commonly accepted, yet often unsubstantiated, correlation between such movements of revival and mission. Firstly, I will show the significan

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"Local Theology for the Global Church: Principles for an Evangelical Approach to Contextualization by Matthew Cook, Rob Haskell, Ruth Julian, Natee Tanchanpongs (eds)." International Review of Mission 100, no. 1 (2011): 137–40. http://dx.doi.org/10.1111/j.1758-6631.2011.00062_2.x.

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Fugar, FDK. "Frederick Herzberg\'s motivation-hygiene theory revisited: The concept and its applicability to clergy (A study of fulltime stipendiary clergy of the global evangelical church, Ghana." Journal of Science and Technology (Ghana) 27, no. 1 (2007). http://dx.doi.org/10.4314/just.v27i1.33031.

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Stoneman, Timothy H. B. "An "African" Gospel: American Evangelical Radio in West Africa, 1954-1970." New Global Studies 1, no. 1 (2007). http://dx.doi.org/10.2202/1940-0004.1006.

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During the second half of the twentieth century, Christianity underwent an epochal transformation from a predominantly Western religion to a world religion largely defined by non-Western adherents in Africa, Asia, and Latin America. Broadcast media, spearheaded by American evangelical missionaries, played an important role in the globalization of Christianity. After WWII, conservative Protestant missionaries from the United States established a ``far-flung global network" of radio stations around the world with the avowed purpose of proselytizing the entire globe. In Liberia, American missiona

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Cheong, Pauline Hope. "Faith Tweets: Ambient Religious Communication and Microblogging Rituals." M/C Journal 13, no. 2 (2010). http://dx.doi.org/10.5204/mcj.223.

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There’s no reason to think that Jesus wouldn’t have Facebooked or twittered if he came into the world now. Can you imagine his killer status updates? Reverend Schenck, New York, All Saints Episcopal Church (Mapes) The fundamental problem of religious communication is how best to represent and mediate the sacred. (O’Leary 787) What would Jesus tweet? Historically, the quest for sacred connections has relied on the mediation of faith communication via technological implements, from the use of the drum to mediate the Divine, to the use of the mechanical clock by monks as reminders to observe the

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Taylor, Steve John. "The Complexity of Authenticity in Religious Innovation: “Alternative Worship” and Its Appropriation as “Fresh Expressions”." M/C Journal 18, no. 1 (2015). http://dx.doi.org/10.5204/mcj.933.

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The use of the term authenticity in the social science literature can be rather eclectic at best and unscrupulous at worst. (Vanini, 74)We live in an age of authenticity, according to Charles Taylor, an era which prizes the finding of one’s life “against the demands of external conformity” (67–68). Taylor’s argument is that, correctly practiced, authenticity need not result in individualism or tribalism but rather a generation of people “made more self-responsible” (77).Philip Vanini has surveyed the turn toward authenticity in sociology. He has parsed the word authenticity, and argued that it

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Mashau, T. Derrick. "Ministering effectively in the context of Pentecostalism in Africa: A reformed missional reflection." In die Skriflig/In Luce Verbi 47, no. 1 (2013). http://dx.doi.org/10.4102/ids.v47i1.84.

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Pentecostalism is a global phenomenon with a large following in North America, Latin America, Asia, Africa and other parts of the world. The rise, growth and influence of Pentecostalism in Africa are enormous and have, without fear of contradiction, become one of the dominant expressions of Christianity on the continent. A contextual analysis of Christianity in Africa showed that the African soil is more fertile for this movement. Its manifestation ranges from classical Pentecostalism (first wave), to the charismatic movement (second wave) and the charismatic renewal movements (third wave). It

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Sampson, Peter. "Monastic Practices Countering a Culture of Consumption." M/C Journal 17, no. 6 (2014). http://dx.doi.org/10.5204/mcj.881.

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Over time, many groups have sought to offer alternatives to the dominant culture of the day; for example, the civil-rights movements, antiwar protests, and environmental activism of the 1960s and 1970s. Not all groupings however can be considered countercultural. Roberts makes a distinction between group culture where cultural patterns only influence part of one’s life, or for a limited period of time; and countercultures that are more wholistic, affecting all of life. An essential element in defining a counterculture is that it has a value-conflict with the dominant society (Yinger), and that

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