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Littérature scientifique sur le sujet « Global Evangelical Church »

Auteur : Grafiati
Publié le 4 juin 2021
Mis à jour le 8 février 2022

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Articles de revues sur le sujet "Global Evangelical Church"

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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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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 (10 octobre 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, revealing the transactional manner in which American evangelicals exercised global leadership in the late twentieth century.
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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 neighborhoods. Strong institutional and personal networks that stretch across borders transnationally embed such churches at multiple levels. The transnational orientation of leading churches has important implications for the rest of the in-country Pentecostal community.
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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 (janvier 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 divided Christians have been solved. The beginning convergence of the two movements that have marked the past century — ecumenical and Pentecostal/evangelical — may be the work of the Holy Spirit.
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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 (mars 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 and East. The most dynamic source of church growth during this period was Independent (evangelical or Pentecostal) Protestant groups, which increased at nearly twice the rate of other Christian affiliations. The spread of evangelical Protestantism represents a truly global phenomenon and has included large populations in East and Southeast Asia, the South Pacific, sub-Saharan Africa, and the Americas.
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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 (août 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 nineteenth century. For a number of reasons, the significance of Nee's primitivism has been played down, both by his admirers in the West and by historians. However, it was a vital factor in the success of his movement and gave an important impetus to the spread of Christianity in China during the twentieth century.
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Delbrück, Jost. « »Schritte auf dem Weg zum Frieden« ». Zeitschrift für Evangelische Ethik 47, no 1 (1 février 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 the use of force as ultima ratio cannot be ruled out. Recently, under the impact of the Iraq crisis, the positions taken were less strict. Due to a lack of a clear distinction between (illegal) unilateral uses of force and (legal) enforcement action by the United Nations it remains unclear whether the Church still unequivocally holds on to its earlier ultima ratio stance. The paper argues that in view of the new challenges posed by global terrorism all social and political forces, including the churches, have to support the United Nations as the central institution for the maintenance of international peace and security which- inter aliis- requires the acceptance of the UN's competence to use enforcement measures in cases of grave breaches of peace including massive human rights violations as ethically and legally legitimate, provided the UN itself stays within the Iimits of the law.
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Časni, Danijel. « The Need and Possibility for Evangelizing Through the Internet ». Kairos 13, no 1 (18 avril 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 insight into the current condition and the possibility of a more efficient way of using the new media in proclaiming the Good News.
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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 (6 décembre 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 congregations. CityChurch, in Würzburg, Germany, is a free evangelical faith community that meets in a downtown Cineplex for Sunday worship. LCBC (Lives Changed by Christ) is one of the largest multi-sited megachurches on the American East Coast. While LCBC’s main campus offers live preaching, sermons are digitally streamed to the rest. Both CityChurch and LCBC exemplify growing numbers of faith communities that rely on popular musical and social media to 1) redefine local and global religious relationships and 2) claim identity as both culturally alternative and spiritually authentic. By engaging with international flows of worship music, films, and viral internet sensations, new media-centered faith communities like CityChurch and LCBC reconfigure established sacred soundscapes. CityChurch’s use of music and media strategically differentiates the congregation from neighboring traditional forms of German Christianity while strengthening connections to the imagined global evangelical community. LCBC creates what cultural geographer Justin Wilford dubs a “postsuburban sacrality” that carves out meaning from the banality of strip-mall-studded suburban existence. Analyzing the dynamics of music and media in these new worship spaces assumes growing importance as transnational music and media choices play an increasingly a central role in locally differentiating emergent worship communities from historically hegemonic religious neighbors.
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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 (avril 2017) : 94–95. http://dx.doi.org/10.3366/swc.2017.0175.

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Thèses sur le sujet "Global Evangelical Church"

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Whipple, Don. « Helping Evangelical Baptist Missions serve churches in global ministry ». Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1555.

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Fugar, Joseline Enyonam. « Unmasking the struggles of the pastor a case study of the Global Evangelical Church (Ghana) / ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0367.

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Lidzén, Linda. « A Comparative Study of the Social Welfare Provided by Three Christian Churches in Accra, Ghana ». Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-466.

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The family is the first and oldest provider of social welfare in the West African country of Ghana. However, colonisation and urbanisation has changed that role and today additional providers of social welfare can be found; the government, religious organisations (churches etc), non-religious organisations and Non Governmental Organisations (NGOs).

This study will confirm the claim that the church takes on a role as a surrogate family and that it steps in where the government is not present, doing social work which is intended for the government. The study will also investigate what kind of social work the churches carry out (including what they put their focus on, which is dependent on their finance and location) and how these different projects are financed.

The study was conducted during a six week period in Accra, capital of Ghana. Representatives from three Christian congregations (Presbyterian Church of Ghana in Kaneshie, Global Evangelical Church in Kotobabi and International Central Gospel Church in Teshie) were interviewed, as was Dr. Ayidiya at the Department of Social Work, University of Ghana, in order to get background information on the present social welfare system in Ghana.

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Livres sur le sujet "Global Evangelical Church"

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After imperialism : Christian identity in China and the global evangelical movement. Eugene, Or : Pickwick Publications, 2011.

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Cook, Matthew. Local theology for the global church : Principles for an evangelical approach to contextualization. Pasadena : World Evangelical Alliance Theological Commission, 2010.

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Local theology for the global church : Principles for an evangelical approach to contextualization. Pasadena : World Evangelical Alliance Theological Commission, 2010.

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The missionary self-perception of Pentecostal/Charismatic church leaders from the global South in Europe : Bringing back the Gospel. Leiden : Brill, 2009.

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The new shape of world Christianity : How American experience reflects global faith. Downers Grove, Ill : IVP Academic, 2009.

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Gospel for the Poor : Global Social Christianity and the Latin American Evangelical Left. University of Pennsylvania Press, 2019.

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Conversionary Sites : Transforming Medical Aid and Global Christianity from Madagascar to Minnesota. University of Chicago Press, 2018.

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Halvorson, Britt. Conversionary Sites : Transforming Medical Aid and Global Christianity from Madagascar to Minnesota. University of Chicago Press, 2018.

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Carter, Jason A. Preaching in the Global South. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702252.003.0007.

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This chapter describes the importance of indigenous and indigenizing preachers in various parts of the Majority World for the emergence of global Christianity. Indigenous preachers, raised in the swaddling clothes of missionary Christianity, left the garments behind to present the message of Christ in hues and tones more suited to non-Enlightenment cosmologies. Case studies include William Wadé Harris (‘The Black Elijah’), who subverted British colonial religion and rule by conducting an extensive anti-fetish campaign throughout parts of West Africa; David Yonggi Cho, who by incorporating and redefining Korean minjung founded the largest church in the world in South Korea; and C. René Padilla’s Misión Integral, which arose as an evangelical response to materialist liberation theologies in South America. The chapter notes the value of indigenous cultures in the rise and character of indigenized Christianity.
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Evangelical Lutheran Church in America., dir. Mission in the 1990's : The role of missionaries in the global mission of the Evangelical Lutheran Church in America. Chicago : Evangelical Lutheran Church in America, Division for Global Mission, 1994.

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Chapitres de livres sur le sujet "Global Evangelical Church"

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Dejean, Frédéric. « Evangelical and Pentecostal Churches in Montreal and Paris : Between Local Territories and Global Networks ». Dans The Changing World Religion Map, 1673–88. Dordrecht : Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_88.

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Tse, Justin K. H. « The ‘Open Letter to the Evangelical Church’ and its Discontents : The Online Politics of Asian American Evangelicals, 2013-2016 ». Dans Religion, Hypermobility and Digital Media in Global Asia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland : Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463728935_ch07.

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Recent treatments of Asian American evangelicals tend to focus on a shift of attention from their identity-based attempts to found autonomous congregations to online self-publications. I evaluate this new trend by considering two episodes in Asian American evangelical self-publication: the ‘open letter to the evangelical church’ in 2013 and the Killjoy Prophets initiative from 2014-2016 when their leader Suey Park disappeared from the Internet. I argue that while Asian American evangelical online selfpublication is intended to reform evangelicalism, its discursive nature leads to debates among Asian American evangelicals about whether the cyber-discourse about them is adequately representational. This sobering analysis demonstrates that the identitarian claims of Asian American evangelicalism are not transcended by cyberspace, but are exacerbated by it.
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Terfassa, Dawit Olika. « Challenges Facing the Ethiopian Evangelical Church Mekane Yesus (EECMY) : ». Dans Pentecostal Mission & ; Global Christianity, 339–49. Fortress Press, 2012. http://dx.doi.org/10.2307/j.ctv1z9n1vv.30.

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Tse, Justin K. H. « The ‘Open Letter to the Evangelical Church’ and its Discontents : ». Dans Religion, Hypermobility and Digital Media in Global Asia, 179–202. Amsterdam University Press, 2020. http://dx.doi.org/10.2307/j.ctv1985wrg.12.

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Kurien, Prema A. « Conclusion ». Dans Ethnic Church Meets Megachurch. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479804757.003.0008.

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The conclusion provides an overview of what the Mar Thoma case teaches us regarding the types of changes globalization is bringing about in Christian immigrant communities in the United States, and in Christian churches in the Global South. It examines the impact of transnationalism on the Mar Thoma American denomination and community, specifically how the Kerala background of the community and the history of the church in Kerala impact the immigrant church. It also looks at how contemporary shifts in the understanding and practice of religion and ethnicity in Western societies impact immigrant communities and churches in the United States, the incorporation of immigrants of Christian backgrounds into American society, and evangelical Christianity in America. Finally, it discusses how large-scale out-migration and the global networks facilitated by international migrants affect Christianity in the Global South. The chapter concludes with an overview of how religious traditions are changed through global movement.
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Swartz, David R. « Boston 2045 ». Dans Facing West, 261–94. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190250805.003.0010.

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The global encounter continues apace. Not only are American evangelicals fanning out throughout the world, but immigrants are moving into the United States. Some come with hopes of revitalizing the American church. Though underreported because of its origin among nonwhite populations, New England has been the home of a spiritual awakening called the “quiet revival.” Tightened borders and persistent racial separation limit immigrant influence at present. But the synergy of the Immigration Act of 1965, the Evangelical Immigration Roundtable, and the southernization of global Christianity is accelerating the global reflex as 2045, the year the United States may become a minority-majority nation, approaches.
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« 7. The ‘Open Letter to the Evangelical Church’ and its Discontents : The Online Politics of Asian American Evangelicals, 2013-2016 ». Dans Religion, Hypermobility and Digital Media in Global Asia, 179–202. Amsterdam University Press, 2020. http://dx.doi.org/10.1515/9789048552108-010.

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Bialecki, Jon. « Affect ». Dans The Anthropology of Global Pentecostalism and Evangelicalism. NYU Press, 2015. http://dx.doi.org/10.18574/nyu/9780814772591.003.0005.

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This chapter argues that by concentrating on affect, we can think about language and embodiment together without privileging either term. To demonstrate, the chapter draws on eight years of ethnographic engagement with the Vineyard, a hybrid evangelical/Pentecostal California-originated church planting movement. Here, the chapter defines affect as “the intensities and energies found in a particular moment or object that has consequences on others.” It shows how affect serves to structure both linguistic and embodied performance and suggests that Pentecostal/charismatic Christianity has been particularly successful in using heightened levels of affect to expand, reinvigorate, and reconfigure individual and collective identities. Tracing the “lines of affect” would thus develop greater appreciation for the growth of Pentecostalism and evangelicalism in the twentieth and twenty-first centuries, as well as a greater theoretical understanding of broader religiosities.
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Swartz, David R. « Conclusion ». Dans Facing West, 295–305. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190250805.003.0011.

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This conclusion evaluates the prospects of the global reflex going forward. On one hand, some global voices have bolstered Christian Americanism. Westerners have used Christians from the Global South to maintain established views and practices, and populists have resisted cosmopolitan trends. On the other hand, declining Western church attendance, rapid growth in the Majority World, immigration patterns, and flourishing theological work from the East and South suggest persistent influence on a range of issues such as race, missiology, social justice, sexuality, and spirituality. If moderate wings—such as Christians of color, Majority World immigrants, and younger churchgoers—choose to identify as evangelical, they represent the future more than practitioners of Christian Americanism who wax nostalgic for the past. Whatever the case, this book calls for global narrations of evangelicalism that include nonwhite voices engaged in both mutuality and resistance.
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Chong, Kelly H. « Feminine Habitus ». Dans The Anthropology of Global Pentecostalism and Evangelicalism. NYU Press, 2015. http://dx.doi.org/10.18574/nyu/9780814772591.003.0006.

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This chapter explores middle-class women's experiences and encounters with evangelicalism and patriarchy in South Korea, which is renowned for the phenomenal success of its evangelical churches. It focuses on a female, small-group culture to study the ways women become constituted as new feminine subjects through the development of a novel evangelical habitus—one that is constituted by new dispositions, both embodied and linguistic, and is developed through ritualized rhetorical, bodily, and spiritual practices. Through participation in cell groups, the chapter reveals how women sought healing for experiences of “intense domestic suffering,” notably when attempts at other solutions failed, such as psychotherapy or shamanistic intervention. Yet in spite of the empowered sense of self that many achieved through these therapeutic, charismatically oriented communities, women were still resubjugated to the structures of social and religious patriarchy.
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