Relevant bibliographies by topics / Revivals Evangelicalism

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Revivals Evangelicalism'

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Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Revivals Evangelicalism"

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Nockles, Peter B. "The Oxford Movement as Religious Revival and Resurgence." Studies in Church History 44 (2008): 214–24. http://dx.doi.org/10.1017/s0424208400003600.

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It was ‘one of the most wonderful revivals in church history’, to be compared to the religious revival in the ‘days of Josiah towards the close of the Jewish monarchy’. This extravagant comment referred not to the Evangelical Revival of the eighteenth century, that paradigm of all religious revivals, but to something which the author, writing in 1912, characterized as ‘the Catholic Revival’.The idea of a revival or resurgence in either the individual soul or the life of the Church as a whole is as old as Christian history. Yet in the vast recent explosion of scholarship on the subject of religious revival, the term itself and whole framework of discussion continues to be applied primarily to Protestant Evangelicalism. While religious resurgence has not been tied to a specific theological or denominational tradition, religious revival (which is often classified in terms of a hierarchy of significance from ‘Awakenings’ downwards) and especially ‘revivalism’ (a term used to describe religious movements of enthusiasm) has tended to become synonymous with Evangelicalism.
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Wiard, Jennifer. "The Gospel of Efficiency: Billy Sunday's Revival Bureaucracy and Evangelicalism in the Progressive Era." Church History 85, no. 3 (September 2016): 587–616. http://dx.doi.org/10.1017/s0009640716000482.

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This essay investigates the roles of Billy Sunday's staff during his urban revivals in the 1910s, especially the committees and departments they administered. Understanding this revival organization is central to understanding Sunday's success. A corporate organization not only allowed Sunday's team to reach urban populations, it also put evangelicalism culturally in step with the times. This committee structure made outpourings of the Holy Spirit predictable and even guaranteed, and it helped Sunday create a revivalism for an age of mass production, one that was palatable to a cross-class and nationwide audience and reproducible in cities across the country. Most scholars of American religion are familiar with the outline of Sunday's career, but the labors of his staff and their contributions remain virtually unexplored. Further, there is a looming historiographical problem with how scholars treat Sunday. His most important years as a revivalist were in the 1910s, before the fundamentalist movement began, but his name is virtually synonymous with fundamentalism. This article challenges scholars to interpret Progressive Era evangelicals not in terms of what they became in the 1920s, but in terms of how they shaped and were shaped by an era of urbanization and consumer capitalism.
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Yeager, Jonathan. "Nature and Grace in the Theology of John Maclaurin." Scottish Journal of Theology 65, no. 4 (October 9, 2012): 435–48. http://dx.doi.org/10.1017/s0036930612000208.

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AbstractThe important, but unexplored, John Maclaurin of Glasgow (1693–1754) represents the branch of enlightened evangelicals in the Church of Scotland who defended aspects of supernaturalism as compatible with reason. Evangelicals like Maclaurin endorsed the transatlantic evangelical revivals while still maintaining that such pervasive and multifarious spiritual awakenings were not a chaotic display of enthusiasm. Maclaurin supposed that God had created humanity with the ability to reason and could influence one's thinking to adopt epistemological assumptions about religion which some saw as irrational and superstitious. In order to prove this point, Maclaurin turned the tables on the opponents of the revivals by arguing that in order to be truly natural, in the sense of being a complete human, one must embrace the inner workings of the Holy Spirit. The corruption of our nature which occurred as a result of the sin of Adam and Eve left mankind in an incomplete state. Therefore, the purpose of God's supernatural grace is to restore mankind to its authentic natural state. Without such divine aid to form knowledge, he argued, one would never be able to gain a full understanding of spiritual truth. Similar to Thomas Aquinas, Maclaurin assumed that humans can know many things about God and his work in the world using reason. Sin has not corrupted our intellect to the extent that we cannot ascertain any truth about God from observing the world around us. Nevertheless, in order to have a thorough understanding of God, divine grace is needed. Following Aquinas, Maclaurin claimed that God uses secondary causes like preaching to motivate people to seek grace. Such secondary causes cannot produce any real change in a person unless accompanied by the supernatural work of the Holy Spirit. As opposed to many of the more liberal ministers of the day, Maclaurin, although not entirely comfortable with the fainting and weeping which sometimes appeared at the revivals, was willing to admit that emotional displays could be a natural response by a person whose heart had been moved by the spirit of God. While defending extreme emotions, Maclaurin's main point in his sermons was that evangelicalism was entirely reasonable.
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Goff, Philip. "Revivals and Revolution: Historiographic Turns since Alan Heimert's Religion and the American Mind." Church History 67, no. 4 (December 1998): 695–721. http://dx.doi.org/10.2307/3169849.

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Thirty years ago Alan Heimert published his monumental study of religion's relationship to the American Revolution. Religion and the American Mind: From the Great Awakening to the Revolution contradicted the conventional wisdom rooted in Vernon Parrington's 1927 Main Currents of American Thought and implicitly challenged the more recent interpretation put forward by Heimert's own mentor, Perry Miller. Critics responded vigorously, but their reproofs did not foretell the future of Heimert's argument. Indeed, in the past twenty years a cadreof young scholars assumed either his thesis or method and moved the debate toward the personalities and movements Heimert underscored. Some of today's leading scholars who study connections between the revivals and the Revolution pay homage to Heimert's thought in footnotes if not in the texts themselves. Two social/intellectual movements seemingly at cross-purposes, namely Protestant evangelicalism and the new cultural history, rescued Heimert's work from scathing yet well-placed criticisms to establish its assertions as a leading model for understanding religion's role in the American Revolution.
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Bowman, Matthew. "Antirevivalism and Its Discontents: Liberal Evangelicalism, the American City, and the Sunday School, 1900–1929." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 262–90. http://dx.doi.org/10.1525/rac.2013.23.2.262.

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AbstractThis article examines the rise of antirevivalism among a certain strain of American evangelicals in the first years of the twentieth century. It argues that, influenced by the new discipline of psychology of religion and growing fear of the chaotic environment of the early twentieth-century city, these evangelicals found revivalist evangelicalism to be psychologically damaging and destructive of the process of Christian conversion. Instead, they conceived of a form of evangelicalism they called “liberal evangelicalism,” which repudiated the emotional and cathartic revivalist style of worship and, instead, insisted that evangelicalism could be rational, moderate, and targeted toward the cultivation of socially acceptable virtues. The venue they chose to pursue this form of evangelicalism was the Sunday school. Throughout the nineteenth century, liberal evangelicals feared, the Sunday school had emerged as a revival in miniature, one in which teachers were encouraged to exhort their students to come to cathartic, emotional conversion experiences— a strategy that had found its apotheosis in the “Decision Day,” a regular event in which students were subjected to emotional preaching and encouraged to confess their faith in Christ. Though the Decision Day was itself an evangelical attempt to deal with the transient nature of the city, liberal evangelicals began, in the early twentieth century, to redefine it in ways that would better facilitate the sort of gradual and developmental form of conversion in which they placed their faith. Leading the effort was George Albert Coe, a professor and Sunday school organizer who used his school to experiment with such reforms.
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RITCHIE, DANIEL. "Transatlantic Delusions and Pro-slavery Religion: Isaac Nelson's Evangelical Abolitionist Critique of Revivalism in America and Ulster." Journal of American Studies 48, no. 3 (February 14, 2014): 757–76. http://dx.doi.org/10.1017/s0021875814000036.

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This article considers the arguments of one evangelical anti-slavery advocate in order to freshly examine the relationship between abolitionism and religious revivalism. Although it has often been thought that evangelicals were wholly supportive of revivals, the Reverend Isaac Nelson rejected the 1857–58 revival in the United States and the 1859 revival in Ulster partly owing to the link between these movements and pro-slavery religion. Nelson was no insignificant figure in Irish abolitionism, as his earlier efforts to promote emancipation through the Belfast Anti-Slavery Society, and in opposition to compromise in the Free Church of Scotland and at the Evangelical Alliance, received the approbation of various high-profile American abolitionists. Unlike other opponents of revivals, Nelson was not attacking them from a perspective which was heterodox or anti-evangelical. Hence his critique of revivalism is highly significant from both an evangelical and an abolitionist point of view. The article surveys Nelson's assessment of the link between revivalism and pro-slavery religion in America, before considering his specific complaints against the revival which occurred in 1857–58 and its Ulster counterpart the following year.
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RITCHIE, DANIEL. "William McIlwaine and the 1859 Revival in Ulster: A Study of Anglican and Evangelical Identities." Journal of Ecclesiastical History 65, no. 4 (September 11, 2014): 803–26. http://dx.doi.org/10.1017/s0022046913000602.

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The Evangelical awakening which took place in the province of Ulster during 1859 was one of the most important events in the religious history of the north of Ireland. Although it has received virtually uncritical acceptance by modern Evangelicals in Northern Ireland, few are aware that there was a significant minority of Evangelicals who dissented from offering the movement their wholehearted support. This article examines why one of nineteenth-century Belfast's most controversial Anglican clerics, the Revd William McIlwaine, was very critical of the movement. Not all critics were outright opponents of the revival, however. McIlwaine was one of the revival's moderate critics, who believed that it was partially good. Nevertheless, the awakening's physical manifestations and its impact on theology and church order deeply disturbed him. The article also explains why 1859 was a turning point in McIlwaine's ecclesiastical career, which saw him move from Evangelicalism to a moderate High Church position.
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Curtis, Jesse. "White Evangelicals as a “People”: The Church Growth Movement from India to the United States." Religion and American Culture 30, 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 theorists, this article traces the emergence and transformation of the Church Growth Movement (CGM). It shows how evangelistic strategies created in caste-conscious India in the 1930s came to be deployed in American metropolitan areas decades later. After first resisting efforts to bring these missionary approaches to the United States, CGM founder Donald McGavran embraced their use in the wake of the civil rights movement. During the 1970s, the CGM defined white Americans as “a people” akin to castes or tribes in the Global South. Drawing on the revival of white ethnic identities in American culture, church growth leaders imagined whiteness as pluralism rather than hierarchy. Embracing a culture of consumption, they sought to sell an appealing brand of evangelicalism to the white American middle class. The CGM story illuminates the transnational movement of people and ideas in evangelicalism, the often-creative tension between evangelical practices and American culture, and the ways in which racism inflected white evangelicals’ most basic theological commitments.
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Hilton, Boyd. "Whiggery, religion and social reform: the case of Lord Morpeth." Historical Journal 37, no. 4 (December 1994): 829–59. http://dx.doi.org/10.1017/s0018246x00015119.

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ABSTRACTM.P.s who supported the Grey, Melbourne, Russell and Palmerston governments were all described as ‘Liberals’ in contemporary registers such as those by Dod and McCalmont. However, historians have recently attempted to differentiate intellectually among these M.P.s, and in particular to sort out the liberals from the whigs. A difficulty here is that, in a period which was almost equally dominated by religious and ecclesiastical issues on the one hand and social and economic issues on the other, it appears that those politicians who were most ‘liberal’ in one context were least ‘liberal’ in the other. The subject of this article, Lord Morpeth, conformed to a type of ‘whig–liberal’ politician whose social policies were ‘whig’ rather than ‘liberal’, but who exemplified that tolerant approach to religious politics which has been termed ‘liberal Anglican’. It is possible to infer Morpeth's theological views from his many comments on sermons and devotional texts, and it appears that the best way to understand his religion (and its impact on his politics) is in terms, not of liberal Anglicanism, but of incarnationalism combined with a type of joyous pre-millenarianism (or jolly apocalypticism) not uncharacteristic of the mid nineteenth century. Reacting against the evangelical and high church revivals, yet sharing their piety and rectitude, Morpeth's incarnational religion represented an attempt to reconcile a theory of individual personality with ideas of community and brotherhood – to soften the ‘spiritual capitalism’ implied by ‘moderate’ Anglican evangelicalism, while retaining its emphasis on individual responsibility. Its secular equivalent was the type of ‘half-way’ social reform espoused by many whig-liberals in the third quarter of the century.
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Junk, Cheryl F., and Iain H. Murray. "Revival and Revivalism: The Making and Marring of American Evangelicalism, 1750-1858." Journal of Southern History 62, no. 2 (May 1996): 357. http://dx.doi.org/10.2307/2211800.

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Dissertations / Theses on the topic "Revivals Evangelicalism"

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Kritzinger, Johannes Naudé. "Die rol van die Evangeliese Groepering in die sending van die NG Kerk." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-05152007-152549/.

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Holmes, Janice Evelyn. "Religious revivalism and popular evangelicalism in Britain and Ireland 1859 - 1905." Thesis, Queen's University Belfast, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296827.

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Heinrichs, Timothy J. "The last great awakening : the revival of 1905 and progressivism /." Thesis, Connect to this title online; UW restricted, 1991. http://hdl.handle.net/1773/10404.

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McCabe, Michael A. "Evangelicalism and the socialist revival : a study of religion, community and culture in nineteenth century Airdrie." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/30463.

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This thesis explores the relationship between Evangelicalism and the Socialist Revival by way of a study of religion, community and culture in the Scottish town of Airdrie, 1790-1914. Chapter One presents an overview of Evangelicalism in the nineteenth century. The links between Evangelicalism and the Socialist Revival are discussed in Chapter Two where it is argued that Socialist Revivalism, especially as manifest by the Independent Labour Party, was a product of Evangelical-mission culture. Chapter Three looks at the development of Airdrie as a weaving community from the 1790s to 1820s, and Chapter Four examines the r^ole of Evangelicalism and dissent in the construction of community and culture in weaving Airdrie. Chapters Five and Six outline the transformation of Airdrie from a weaving to an industrial town. As an introductory survey of the space that religion occupied in Airdrie from the 1820s, Chapter Seven paves the way for detailed examination, in Chapters Eight and Nine, of the continuing importance of Evangelicalism and dissent in shaping community and culture of Airdrie during the 1830s and 1840s. Chapter Ten considers the impact of the Disruption and of the 1859 revival in Airdrie, and suggests that these events consolidated the burgh's Evangelical Protestant and dissenting identity. Chapter Eleven outlines the development of Airdrie during the late nineteenth-early twentieth centuries and examines the efforts of the ILP to establish a foothold in the town. It is argued that the failure of the ILP in Airdrie was as much a consequence of the embeddedness of Evangelicalism and dissent in local culture as of party political or organisational weakness. Chapter Twelve brings this argument to a conclusion through a consideration of the diffusion of Evangelicalism throughout Airdrie's rich associational culture. It is suggested that because the ILP was competing in Airdrie as just one more Evangelical-revivalist organisation against other, older, better-established Evangelical organisations, its progress was hindered. There was no room for it in Airdrie's Evangelical-mission culture.
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Patchell, Kathleen M. "Faith, Fiction, and Fame: Sowing Seeds in Danny and Anne of Green Gables." Thesis, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19811.

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In 1908, two Canadian women published first novels that became instant best-sellers. Nellie McClung's Sowing Seeds in Danny initially outsold Lucy Maud Montgomery's Anne of Green Gables, but by 1965 McClung's book had largely disappeared from Canadian consciousness. The popularity of Anne, on the other hand, has continued to the present, and Anne has received far more academic and critical attention, especially since 1985. It is only recently that Anne of Green Gables has been criticized for its ideology in the same manner as Sowing Seeds in Danny. The initial question that inspired this dissertation was why Sowing Seeds in Danny disappeared from public and critical awareness while Anne of Green Gables continued to sell well to the present day and to garner critical and popular attention into the twenty-first century. In light of the fact that both books have in recent years come under condemnation and stand charged with maternal feminism, imperial motherhood, eugenics, and racism, one must ask further why this has now happened to both Danny and Anne. What has changed? The hypothesis of the dissertation is that Danny's relatively speedy disappearance was partly due to a shift in Canadians' religious worldview over the twentieth century as church attendance and biblical literacy gradually declined. McClung's rhetorical strategies look back to the dominant Protestantism of the nineteenth century, in contrast to Montgomery's, which look forward to the twentieth-century's waning of religious faith. Although there is enough Christianity in Montgomery's novel to have made it acceptable to her largely Christian reading public at the beginning of the century, its presentation is subtle enough that it does not disturb or baffle a twenty-first-century reader in the way McClung's does. McClung's novel is so forthright in its presentation of Christianity, with its use of nineteenth-century tropes and conventions and with its moralising didacticism, that the delightful aspects of the novel were soon lost to an increasingly secular reading public. Likewise, the recent critical challenges to both novels spring from a worldview at odds with the predominantly Christian worldview of 1908. The goal of the dissertation has been to read Sowing Seeds in Danny and Anne of Green Gables within the religious contexts of a 1908 reader in order to avoid an unquestioning twenty-first-century censure of these novels, and to ascertain the reasons for their divergent popularity and recent critical condemnation.
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Powell, Roger Meyrick. "The East African revival : a catalyst for renewed interest in evangelical personal spirituality in Britain." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683247.

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McMullen, Joshua James. "Under the big top Maria B. Woodworth, experiential religion and big tent revivalism in late nineteenth century Saint Louis /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/6040.

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Thesis (M.A.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on April 16, 2009) Includes bibliographical references.
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Grigg, Vivian Lawrence. "The Spirit of Christ and the postmodern city: Transformative revival among Auckland's Evangelicals and Pentecostals (New Zealand)." Thesis, University of Auckland, 2006. http://wwwlib.umi.com/dissertations/fullcit/3200294.

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This study develops a missional theology for both process and goals of 'Citywide Transformative Revival.' This has been grounded in the local realities of Auckland as a representative modern/postmodern city. Global discussion among urban missions strategists and theologians have provoked the question: 'What is the relationship of the Spirit of Christ to the transformation of a postmodern city?' This has been examined in a limited manner, using two local indicators: the New Zealand revival (for the work of the Holy Spirit) and Auckland city (for emergent modern/postmodern megacities). This has resulted in an exploration of revival theology and its limitations among Auckland's Pentecostals and Evangelicals and a proposal for a theology of transformative revival that engages the postmodern city. To accomplish this, a research framework is proposed within an evangelical perspective, a postmodern hermeneutic of 'transformational conversations ', an interfacing of faith community conversations and urban conversations. This is used to develop a new theory of 'citywide transformative revival' as an expansion of revival theories, a field within pneumatology. Citywide transformative revival is a concept of synergistic revivals in multiple sectors of a mega-city. This results in long-term change of urban vision and values towards the principles of the Kingdom of God. A theology of transformative process is developed from apostolic and prophetic themes. These are outcomes of gifts released in revival. Transformative revival results in new transformative apostolic and prophetic structures that engage the postmodern city soul. Transformation implies goals. The results of revival, the transformative visions for the city, are developed from themes of the City of God and the Kingdom of God. I expand largely 'spiritual' Western formulations of the Kingdom to a holistic Kingdom vision of the spiritual, communal and material aspects of the postmodern city. These enable conversation spaces with modern urbanism and postmodernism.
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Aldridge, F. A. "The development of the Wycliffe Bible Translators and the Summer Institute of Linguistics, 1934-1982." Thesis, University of Stirling, 2012. http://hdl.handle.net/1893/10058.

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This thesis examines the development of one of the twentieth century’s largest North American faith missions, the dual-organizational combination of the Wycliffe Bible Translators (WBT) and the Summer Institute of Linguistics (SIL) from its founding in 1934 to 1982. WBT-SIL grew out of the distinctive vision of its founder, William Cameron Townsend (1896-1982), a former Central American Mission missionary. The extraordinarily inventive Townsend conceived of an approach to Christian mission that construed Bible translation as a linguistic and quasi-scientific enterprise, thereby permitting the non-sectarian SIL side of the organization to collaborate with anticlerical governments in Latin America, where it undertook pioneer Bible translation for indigenous peoples speaking as-yet unwritten languages. This unique government relations and scientific approach to missions was at many points in conflict with the prevailing missionary ethos of the organization’s North American evangelical constituency. Therefore the WBT side of the mission functioned as the religious arm of the enterprise for the purposes of publicity and recruiting. The dual organization drew sharp critique from nearly every quarter, ranging from North American evangelicals to Latin American Catholics to secular anthropologists. The controversial nature of the organization begs the question: Why did WBT-SIL become the largest faith mission of the twentieth century? This study seeks to answer this question by analysing the development WBT-SIL in both its foreign and domestic settings. The principal argument mounted in this thesis is that WBT-SIL met with success because its leaders and members followed Townsend’s lead in pragmatically adapting the organization to widely varying contexts both at home in North America and abroad as it sought to serve indigenous peoples through Bible translation, literacy and education. By striking a creative balance between maintaining the essentials of a traditional faith mission and imaginative breaking with convention when conditions necessitated a progressive approach, WBT-SIL became one of the largest and yet most unusual of twentieth-century evangelical missions.
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Dahlström, Anders. "Med segerhjärtat kämpa mitt livs kamp : Omvändelseberättelser i baptistisk årskrönika Betlehem kristlig kalender 1886 till 1980." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-106.

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That conversion is a central concept for Baptists and narrative an important part of their culture is made clear by Betlehem kristlig kalender, a yearbook published from 1886 to 1980.The aim of this thesis is to survey and analyse conversion narratives within the Baptist movement as reflected in Betlehem, by investigating what narrative expressions form the body of the stories, what is given precedence, emotional or cognitive expressions, their soul, and finally what theological themes are developed around the concept of conversion.The method employed is, following a reading of all the issues of Betlehem, to distinguish and extract the stories that are narrative in character according to Hindmarsh’s criteria. That is to say, stories that point beyond the individual to a larger principle of meaningfulness and that are powerfully thought-provoking, with a sense that their beginning, middle and end form a unified whole. The texts extracted are further analysed to find the distinguishing characteri-stics of the material in the light of the dissertation’s aim.The results of the study show that the narratives in Betlehem contain a good deal of drama. They have a clear direction from something to something, with the actual conversion forming a climax. The darkest situations are transformed, following a struggle, to the most ethereal light when morning comes, bringing peace and assurance that conversion has taken place. Women often serve as models, having already experienced conversion. It is their husbands and sons who are the object of their attention and are led towards conversion by their entreaties, arguments and also tears. Salvation, as the experience was often called, clearly changes people’s personalities. Following conversion, individuals take greater responsibility for their own and their family’s situation and it is not unusual that, in their new lives, they start to tell others of their experience.The narratives in Betlehem show a marked preponderance of the emotional over the cognitive for the first 60 years, up to the 1950s, when feelings make way for reason and good examples. One reason for this change could be that the instantaneous conversion of revivalism is replaced with an emphasis on a rational, planned decision and commitment. Another reason could be the ecumenical realities of the time, with church membership based on baptism rather than a confession of faith. The cognitive aspects, as well as postmodernism’s loss of belief in metanarratives, may be mentioned as further possible explanations.The Baptist process of conversion, its “golden chain”, interpreted through the constitution of the first Baptist church in Borekulla and the Betlehem narratives, can be defined as anthropocentric and summed up as comprising the following stages: (1) The individual is awakened from their indifference and realises their sinfulness. (2) The individual senses a danger in their sinful state and turns to God. (3) The individual accepts Jesus Christ in faith and receives forgiveness and assurance. (4) Faith is brought to life in transformative discipleship. The theology of conversion broadly follows those of other revivalist groups.
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Books on the topic "Revivals Evangelicalism"

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Brown, Michael L. Let no one deceive you: Confronting the critics of revival. Shippensburg, PA: Revival Press, 1997.

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Jacobs, Cindy. The reformation manifesto. Minneapolis, Minn: Bethany House, 2008.

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The spirit of Christ and the postmodern city: Transforming revival among Auckland's evangelicals and pentecostals. Lexington, KY: Emeth Press, 2009.

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G, Travis William, ed. American evangelicalism II: First bibliographical supplement, 1990-1996. West Cornwall, CT: Locust Hill Press, 1997.

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Giese, Ernst. Und flicken die Netze: Dokumente zur erweckungsgeschichte des 20. Jahrhunderts. 2nd ed. Metzinger: Ernst Franz Verlag, 1987.

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Banner of Truth Trust, London., ed. Revival and revivalism: The making and marring of American evangelicalism 1750-1858. Edinburgh: Banner of Truth Trust, 1994.

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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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Den evangeliska rörelsen i svenska Österbotten, 1845-1910. Åbo: Åbo akademi, 1987.

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The move of God from East Africa: The revival that impacted the whole world. Nairobi: Creations Enterprises, 2009.

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Charles G. Finney and the spirit of American Evangelicalism. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1996.

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Book chapters on the topic "Revivals Evangelicalism"

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McClymond, Michael J. "Evangelicals, Revival and Revivalism." In The Routledge Research Companion to the History of Evangelicalism, 73–92. New York: Routledge, 2018. | Series: Routledge studies in: Routledge, 2018. http://dx.doi.org/10.4324/9781315613604-5.

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Aymer, Paula L. "Return of the Evangelicals: Caribbean Pentecostal Revival Meetings." In Evangelical Awakenings in the Anglophone Caribbean, 71–100. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-56115-2_3.

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Finley, Samuel. "Revivals as a Means of Reform." In Early Evangelicalism, 60–67. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199916955.003.0010.

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"Evangelicalism in mid-nineteenth-century England." In Routledge Revivals: Patriotism: The Making and Unmaking of British National Identity (1989), 258–70. Routledge, 2016. http://dx.doi.org/10.4324/9781315450568-28.

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McCulloch, William. "Revival at Cambuslang, Scotland." In Early Evangelicalism, 76–81. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199916955.003.0013.

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Robe, James. "Revival at Kilsyth, Scotland." In Early Evangelicalism, 91–96. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199916955.003.0015.

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Kling, David W. "American Evangelicalism in Black and White (1750–Present)." In A History of Christian Conversion, 378–409. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0015.

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This chapter begins with an examination of the evangelical movement among African Americans, including the testimonies of ex-slaves and the spiritual autobiographies of George White and Jarena Lee. It then considers the role of conversion in the Second Great Awakening. Although there was no overarching unity to this awakening, the revival profoundly shaped an emerging generic Protestant evangelicalism. However, not all were pleased with this age of revivalism. John Williamson Nevin and Horace Bushnell, two products of the revival, eventually became its most vociferous critics and questioned the notion of instantaneous conversions. In the industrial age, Walter Rauschenbusch articulated a view of conversion as social reconstruction, and in the twentieth century, Billy Graham appeared as the charismatic champion of “born-again” religion. The chapter concludes with a discussion of young evangelicals who questioned the individualistic emphasis of evangelical conversion and of others who left the evangelical fold and converted to Catholicism or Orthodoxy.
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Prince, Thomas. "Jonathan Edwards Assesses a Revival." In Early Evangelicalism, 97–102. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199916955.003.0016.

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Kennedy, Hugh. "Revival in the Low Countries." In Early Evangelicalism, 146–52. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199916955.003.0024.

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Carpenedo, Manoela. "Conclusion." In Becoming Jewish, Believing in Jesus, 248–54. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190086923.003.0007.

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The conclusion summarizes the main arguments of the book. It explores themes such as the rationale of the Judaizing Evangelical revival and how it relates with wider discussions of religious change. It debates how social markers gender and ethnicity are intertwined in the case of the Judaizing Evangelicals in Brazil. At the micro level, it reveals how former Charismatic Evangelical women gradually adopt a set of religious norms in their daily lives through a curious negotiation of their Charismatic Evangelical pasts and the strict rules of Orthodox Judaism. At the macro level, describes the birth of a new tendency within Christianity that differs from similar Christian philo-Semitic movements such as Messianic Judaism and Christian Zionism. It concludes by stating how the rise of Judaizing Evangelicalism pushes forward key issues related to contemporary Christian philo-Semitism and World Christianities. Rather than an emic concept, it suggests that Judaizing Evangelicalism should be understood as an analytical concept that describes an unique interaction between Jewish and Christian monotheisms.
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