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Статті в журналах з теми "Evangelicalism – history"

Автор: Grafiati

Опубліковано: 25 липня 2024

Оновлено: 31 липня 2025

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1

Muller, Retief. "Evangelicalism and Racial Exclusivism in Afrikaner History: An Ambiguous Relationship." Journal of Reformed Theology 7, no. 2 (2013): 204–32. http://dx.doi.org/10.1163/15697312-12341296.

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Abstract What was the relationship in South Africa between evangelicalism and policies of segregation and apartheid in Afrikaner reformed Christianity? This article critically engages this question in reference to the claim by David Bosch that the first internal voices of protest against apartheid came from the side of evangelicals who had been involved in crosscultural mission. This considers the background of the theory, some historical representatives of evangelicalism in South Africa, and the hybridization of evangelicalism in the lives of certain dissident Afrikaner theologians. The concl

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2

Sweeney, Douglas A. "The Essential Evangelicalism Dialectic: The Historiography of the Early Neo-Evangelical Movement and the Observer-Participant Dilemma." Church History 60, no. 1 (1991): 70–84. http://dx.doi.org/10.2307/3168523.

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In the fifty years since the emergence of the neo-evangelical movement, the connotations of the word “evangelical” have changed significantly. Richard Quebedeaux charts an evolution of the movement beginning with the “neo-evangelicalism” of its founders, continuing through the “new evangelicalism” of their children, and on to the more radical evangelicalism typified by contemporary “Young Evangelicals.” Although these transitions cannot always be delineated as clearly as Quebedeaux implies, the evangelicalism of the past fifty years has certainly proved more dynamic than static and has managed

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3

Silliman, Daniel. "An Evangelical is Anyone who Likes Billy Graham: Defining Evangelicalism with Carl Henry and Networks of Trust." Church History 90, no. 3 (2021): 621–43. http://dx.doi.org/10.1017/s000964072100216x.

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AbstractThe founding editors of Christianity Today spent more than a year planning the launch of their magazine. Carl F. H. Henry, L. Nelson Bell, and J. Marcellus Kik believed Christianity Today could “plant the flag” for evangelicalism. To do that, though, the editors had to decide what evangelicalism was. They had to decide where the lines were, who was in and who was out, which issues mattered and which did not. One key criterion, they decided, was whether or not someone liked evangelist Billy Graham. Historian George Marsden later offered this as a tongue-in-cheek definition of evangelica

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4

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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5

Stewart, Kenneth J. "Did evangelicalism predate the eighteenth century?" Evangelical Quarterly 77, no. 2 (2005): 135–53. http://dx.doi.org/10.1163/27725472-07702004.

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Dr. David Bebbington’s remarkable volume, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s, was recognized from its 1989 publication as a work of massive research and winsome presentation. On both sides of the Atlantic, it has justly established its author as a primary interpreter of the Evangelical past. But the volume, in the process of chronicling Evangelical developments across 250 years, has circulated ideas which give pause. Chief among these is the viewpoint, repeatedly urged, that Evangelicalism only began to exist after the pivotal events of the 1730s which we r

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6

Potter, Ronald Clifton. "The new Black Evangelicals." Review & Expositor 117, no. 1 (2020): 52–57. http://dx.doi.org/10.1177/0034637320902759.

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A republication of an article originally included in the 1979 volume, Black Theology: A Documentary History, edited by Gayraud Wilmore and James Cone, this article is an examination of the emergence of a radical Black Evangelicalism within the National Association of Black Evangelicals in the late 1960s and early 1970s. It demonstrates the ways in which Black contributions are often forgotten and marginalized.

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7

Macleod, Alasdair J. "The Days of the Fathers: John Kennedy of Dingwall and the Writing of Highland Church History." Scottish Church History 49, no. 2 (2020): 123–40. http://dx.doi.org/10.3366/sch.2020.0032.

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Between 1843 and 1900, the evangelical Presbyterianism of the Highlands of Scotland diverged from that of Lowland Scotland. That divergence was chiefly the product of Lowland change, as southern evangelicals increasingly rejected Calvinistic theology, conservative practices in worship, and high views of Biblical inspiration. The essay addresses the question why this divergence occurred: why did the Highlands largely reject this course of change? This article argues for the significance of the historical writings of John Kennedy (1819–84), minister of Dingwall Free Church, the ‘Spurgeon of the

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8

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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9

Yılmaz, Hakan. "Evanjelik Hareketin ABD Siyaset Kurumundan Dinî Talepleri Üzerine Bir İnceleme." Oksident 2, no. 1 (2020): 27–58. https://doi.org/10.5281/zenodo.3908657.

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Evangelical movement or Evangelicalism was at the forefront of the political, religious, social, and cultural life of the United States in the 20th century, especially in the last quarter. After seeing some laws issued by the state as a direct intervention in their religious life, the evangelicals organized and entered the political scene. There are many evangelical organizations with different purposes under the Christian Right. The Christian Right has continued to convey its demands to politicians and conducts lobby activities since the 1976 presidential elections. After this date, the influ

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10

Rivers, Isabel. "Writing the history of early evangelicalism." History of European Ideas 35, no. 1 (2009): 105–11. http://dx.doi.org/10.1016/j.histeuroideas.2008.09.004.

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11

Hummel, Daniel G. "A “Practical Outlet” to Premillennial Faith: G. Douglas Young and the Evolution of Christian Zionist Activism in Israel." Religion and American Culture: A Journal of Interpretation 25, no. 1 (2015): 37–81. http://dx.doi.org/10.1525/rac.2015.25.1.37.

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AbstractG. Douglas Young, the founder of the American Institute of Holy Land Studies (now Jerusalem University College), is a largely forgotten figure in the history of Christian Zionism. Born into a fundamentalist household, Young developed an intense identification with Jews and support for the state of Israel from an early age. By 1957, when he founded his Institute, Young developed a worldview that merged numerous strands of evangelical thinking—dispensationalism, neo-evangelicalism, and his own ideas about Jewish-Christian relations—into a distinctive understanding of Israel. Young's infl

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12

STANLEY, BRIAN. "‘Lausanne 1974’: The Challenge from the Majority World to Northern-Hemisphere Evangelicalism." Journal of Ecclesiastical History 64, no. 3 (2013): 533–51. http://dx.doi.org/10.1017/s002204691200067x.

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The International Congress on World Evangelization held in Lausanne, Switzerland, in July 1974 was a seminal event in the history of Evangelicalism. This article considers the significance of the congress as an arena for the emergence of challenges from Latin America and Africa to the social and political conservatism that characterised much of the Evangelical movement in the northern hemisphere. These challenges demanded that Christian mission should be defined as a broader process than evangelism alone, and made their mark on the ‘Lausanne Covenant’, a document adopted by the congress which

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13

Rønne, Finn Aa. "Nyevangelismen set med danske øjne." Dansk Teologisk Tidsskrift 81, no. 4 (2019): 300–319. http://dx.doi.org/10.7146/dtt.v81i4.115361.

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Whereas the so-called “New-Evangelicalism” (“Nyevangelismen”) is a well-known phenomenon in Swedish revival history and has drawn much attention in Swedish church history scholarship, it has gone relatively unnoticed in a Danish context. This article focuses on the question: What is New-Evangelicalism from a Danish point of view? The question is addressed primarily within the discipline of His-torical Theology and in relation to soteriology. “New-Evangelicalism” is defined as the revival movement closely associated with the Swedish author, C.O. Rosenius (1816-1868). The article argues that New

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14

Steinmetz-Jenkins, Daniel. "American Apocalypse: A History of Modern Evangelicalism." Politics, Religion & Ideology 16, no. 1 (2015): 115–17. http://dx.doi.org/10.1080/21567689.2015.1013662.

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15

PIGGIN, STUART. "Towards a Bicentennial History of Australian Evangelicalism." Journal of Religious History 15, no. 1 (1988): 20–36. http://dx.doi.org/10.1111/j.1467-9809.1988.tb00515.x.

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16

Griffith, Aaron. "‘Policing Is a Profession of the Heart’: Evangelicalism and Modern American Policing." Religions 12, no. 3 (2021): 194. http://dx.doi.org/10.3390/rel12030194.

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Though several powerful explorations of modern evangelical influence in American politics and culture have appeared in recent years (many of which illumine the seeming complications of evangelical influence in the Trump era), there is more work that needs to be done on the matter of evangelical understandings of and influence in American law enforcement. This article explores evangelical interest and influence in modern American policing. Drawing upon complementary interpretations of the “antistatist statist” nature of modern evangelicalism and the carceral state, this article offers a short h

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17

Rawlyk, George A., Donald W. Dayton, and Robert K. Johnston. "The Variety of American Evangelicalism." Journal of Southern History 58, no. 4 (1992): 763. http://dx.doi.org/10.2307/2210852.

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18

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

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Despite renewed scholarly interest in Evangelical Episcopalianism recently, important questions persist about the party's demise in the last third of the nineteenth century. Though church historians have advanced some plausible explanations for its disappearance, these interpretations need now to be tested by more narrowly focused studies of individuals, both committed party men and their less partisan allies. Concomitant questions also linger about the relationship between Evangelicals and the emergent Broad Church movement within the American church and within the Anglican communion generall

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19

RYRIE, ALEC. "The Strange Death of Lutheran England." Journal of Ecclesiastical History 53, no. 1 (2002): 64–92. http://dx.doi.org/10.1017/s002204690100879x.

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A Lutheran settlement was the natural outcome for a politically imposed Reformation such as that of Henry VIII. Some aspects of his settlement pointed in that direction, and English evangelicalism during his reign leaned more towards Lutheranism than has been hitherto appreciated. Reformed views only came to dominate the movement at the very end of the reign. This shift reflects the waning influence of German Lutheranism in England, and arguably also the influence of Lollard sacramentarianism. Henry VIII's radical attitude towards images also brought some quasi-Reformed ideas into his settleme

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20

Golding, Gordon. "L'évangélisme: un intégrisme protestant américain?" Social Compass 32, no. 4 (1985): 363–71. http://dx.doi.org/10.1177/003776868503200404.

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Evangelicalism: An American Protestant Version of Conser vative Catholicism? American evangelicalism has often been pre sented in Europe as the new world counterport of similar conservative of traditionalist movements in the Catholic Church. The comparaison is tempting, and to determine its validity, this article presents an overview of evangelical doctrine, with a brief discussion of the movement place in American history and its cur rent role in American Society

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21

Allen, C. Leonard, Donald W. Dayton, and Robert K. Johnston. "The Variety of American Evangelicalism." Journal of American History 79, no. 3 (1992): 1125. http://dx.doi.org/10.2307/2080812.

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22

Gregory, J. "Early Evangelicalism: A Global Intellectual History, 1670-1789." English Historical Review CXXIII, no. 502 (2008): 749. http://dx.doi.org/10.1093/ehr/cen092.

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23

Hart, D. G. "Turning Points in the History of American Evangelicalism." Journal of American History 105, no. 1 (2018): 142–43. http://dx.doi.org/10.1093/jahist/jay031.

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24

Bae, Dawk-Mahn. "An Essay on the Complicated History of Evangelicalism." Pierson Journal of Theology 1, no. 1 (2012): 69. http://dx.doi.org/10.18813/pjt.2012.08.1.1.69.

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25

OLIVER, KENDRICK, UTA A. BALBIER, HANS KRABBENDAM, and AXEL R. SCHÄFER. "Special Issue: Exploring the Global History of American Evangelicalism Introduction." Journal of American Studies 51, no. 4 (2017): 1019–42. http://dx.doi.org/10.1017/s0021875816001997.

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This introduction embeds theExploring the Global History of American Evangelicalismspecial issue into current historiographical debates in the field of US evangelicalism and globalization. It lays out the methodological framework and thematic scope of the special issue.

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26

Cantwell, Christopher D. "“No Place Is So Dear to My Childhood”: Evangelicalism, Nostalgia, and the History of an American Hymn." Church History 92, no. 3 (2023): 585–606. http://dx.doi.org/10.1017/s0009640723002093.

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AbstractThis article tracks the surprising history of a love ballad about a lost sweetheart that went on to become a celebrated gospel hymn about the rural roots of America's greatness. Titled “The Little Brown Church,” but sometimes called “The Church in the Wildwood,” the song's evolution speaks to the ways in which nostalgia became central to the social and religious imagination of those American Protestants call themselves “evangelicals.” Though it first appeared in college songbooks after its publication in 1865, “The Little Brown Church” eventually became a favorite of evangelists, reviv

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27

Huston, James L., Hugh Davis, and Victor B. Howard. "Missing Links? Evangelicalism and Antislavery." Reviews in American History 19, no. 4 (1991): 492. http://dx.doi.org/10.2307/2703287.

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28

Bright, Simon. "‘Friends have no cause to be ashamed of being by others thought non-evangelical’: Unity and Diversity of Belief among early Nineteenth-Century British Quakers." Studies in Church History 32 (1996): 337–49. http://dx.doi.org/10.1017/s0424208400015485.

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One of the most remarkable features in the history of British Quakerism is its ability rapidly to change its theological orientation — changing in succession from an outward looking mass movement, to an inward-looking sect, to an evangelical ecumenically-minded denomination, to a theologically liberal association of like-minded individuals. This paper considers the third of these transitions, the move from sectarianism to evangelicalism. This period of transition provides a useful case study of how the beliefs of a pan-denominational movement (in this case evangelicalism) interact with the exi

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29

Ryu, Dae Young. "The Origin and Characteristics of Evangelical Protestantism in Korea at the Turn of the Twentieth Century." Church History 77, no. 2 (2008): 371–98. http://dx.doi.org/10.1017/s0009640708000589.

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One peculiar phenomenon in the Korean Protestant churches today is that most churches, regardless of their size and denomination, assert that they are “evangelical.” By claiming to be evangelical, they want to display not simply their conservative theological stance but also continuity with their tradition. Self-acclaimed evangelical churches generally believe that the early Korean church in the late nineteenth and early twentieth centuries was also evangelical, and hence they are its true heirs. Moreover, in the mind of the self-consciously evangelical Korean Christians, “Puritanism” is somet

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30

RITCHIE, DANIEL. "William McIlwaine and the 1859 Revival in Ulster: A Study of Anglican and Evangelical Identities." Journal of Ecclesiastical History 65, no. 4 (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 op

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31

Butler, James. "The Pedagogy of Evangelism: Moving from a Didactic to a Conversational Model of Evangelism." Mission Studies 39, no. 1 (2022): 95–116. http://dx.doi.org/10.1163/15733831-12341831.

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Abstract This paper argues that while evangelicalism has sought to maintain the importance of communicating a normative understanding of faith, it has done so primarily through a didactic understanding of evangelism. This has made it difficult to integrate informal and non-verbal expressions into an account of evangelism and, I argue, has contributed to evangelicalism’s problems of understanding the relationship between evangelism and social action. By turning to lived experience, and the ‘theology in four voices’ framework from theological action research, I suggest a conversational model of

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32

Noll, Mark A. "The American Revolution and Protestant Evangelicalism." Journal of Interdisciplinary History 23, no. 3 (1993): 615. http://dx.doi.org/10.2307/206105.

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33

Hall, T. D. "The Many Faces of American Evangelicalism." OAH Magazine of History 22, no. 1 (2008): 38–42. http://dx.doi.org/10.1093/maghis/22.1.38.

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34

HEDSTROM, MATTHEW S. "THE EVANGELICAL MIND IN A SECULAR AGE." Modern Intellectual History 13, no. 3 (2015): 805–17. http://dx.doi.org/10.1017/s1479244315000165.

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“Secular intellectuals have not been kind to the evangelical mind,” writes historian Molly Worthen in the opening sentence of Apostles of Reason: The Crisis of Authority in American Evangelicalism. Her history of evangelical thought after World War II is an extended effort to understand why. The answers, it turns out, entail not only specific and important critiques of evangelical theology, but also much larger trajectories in the modern intellectual history of the United States. Theology, after all, was once “the queen of the sciences,” the very foundation of all other intellectual labor, and

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35

Sacha, Magdalena Izabella. "Visible, Unrecognisable – Recognisable, Silenced? Representations of Evangelism in Permanent Museum Exhibits in Masuria." Studia Religiologica 53, no. 4 (2020): 319–32. http://dx.doi.org/10.4467/20844077sr.20.022.13040.

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The article addresses representations of the Evangelical denomination at contemporary permanent museum exhibits in the region of Masuria, inhabited between 1525–1945 by a Protestant majority. Applying semiotic analysis, the author presents the outcomes of field studies in the local museums in Olsztyn, Mikołajki, Mrągowo, Ogródek, Szczytno, and in the open-air museum in Olsztynek. The principal research question is the issue of visibility and recognisability of Evangelism-related items at permanent exhibits. The author concludes that there are three types of omissions in the presentation of the

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36

Smith, Greg. "The Routledge Research Companion to The History of Evangelicalism." Journal of Contemporary Religion 34, no. 1 (2019): 212–15. http://dx.doi.org/10.1080/13537903.2019.1585050.

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37

Watt, David Harrington. "Matthew Avery Sutton.American Apocalypse: A History of Modern Evangelicalism." American Historical Review 120, no. 5 (2015): 1932. http://dx.doi.org/10.1093/ahr/120.5.1932.

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38

Ammerman, Nancy T., and Christian Smith. "American Evangelicalism: Embattled and Thriving." Social Forces 77, no. 4 (1999): 1660. http://dx.doi.org/10.2307/3005909.

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39

Atherstone, Andrew. "George Reginald Balleine: Historian of Anglican Evangelicalism." Journal of Anglican Studies 12, no. 1 (2013): 82–111. http://dx.doi.org/10.1017/s1740355313000338.

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AbstractA History of the Evangelical Party in the Church of England(1908) by G.R. Balleine (1873–1966) is the classic narrative history of the Anglican evangelical movement, still enduringly popular more than a century after its publication. It has long outlived its author but is usually read without reference to him. This paper examines Balleine's approach to historical research and demonstrates how his personal theological priorities shaped hisHistory. In particular, it highlights his concerns in his parish ministry in Bermondsey, south London, for innovative evangelism, political activism a

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40

Dochuk, Darren. "Christ and the CIO: Blue-Collar Evangelicalism's Crisis of Conscience and Political Turn in Early Cold-War California." International Labor and Working-Class History 74, no. 1 (2008): 76–100. http://dx.doi.org/10.1017/s0147547908000197.

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AbstractThis article explores tensions within the Democratic Party's uneasy alliance of grassroots labor and blue-collar evangelicalism that collapsed in heated confrontation during California's postwar political realignment. The context in which this played out is Ham and Eggs, one of California's largest old-age welfare movements during the 1930s which, in the midst of economic reconstruction, found new (but short-lived) relevance in the late 1940s. From spring 1945 until summer 1946 Ham and Eggs rallied workers behind its message of economic redistribution and Christian Americanism in hopes

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41

GLEADLE, KATHRYN. "CHARLOTTE ELIZABETH TONNA AND THE MOBILIZATION OF TORY WOMEN IN EARLY VICTORIAN ENGLAND." Historical Journal 50, no. 1 (2007): 97–117. http://dx.doi.org/10.1017/s0018246x06005930.

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This article addresses the historiographical neglect of tory women in the early Victorian period. The existence of a vibrant culture of female conservative letters, combined with the widespread participation of women in ultra-Protestant pressure-group politics, is suggestive of the neglected contribution women made to the revival of grass-roots toryism during these years. In particular, it is suggested that a consideration of the distinctive features of premillenarian Evangelicalism enables a more discriminating approach to the impact of Evangelicalism upon contemporary women. By focusing upon

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42

ERDOZAIN, DOMINIC. "The Secularisation of Sin in the Nineteenth Century." Journal of Ecclesiastical History 62, no. 1 (2010): 59–88. http://dx.doi.org/10.1017/s0022046909991321.

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This article argues that the post-secularisation historiography of the past twenty years has erred in neglecting theological categories of analysis. Committed to challenging the explanatory power of the secularisation thesis, it has established a new paradigm of ‘survival’ and ‘redefinition’, interpreting the sub-Christian morality of the twentieth century as a robust continuation of the pervasive Christianity of the nineteenth. A more theological approach, however, demonstrates that much of the ‘success’ of Victorian religion was achieved at the cost of the soteriology that had fired the reli

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43

Ferguson, Everett. "Dan Williams's Retrieving the Tradition and Renewing Evangelicalism: A Primer for Suspicious Protestants." Scottish Journal of Theology 55, no. 1 (2002): 100–104. http://dx.doi.org/10.1017/s0036930602000169.

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Анотація:

Dan Williams challenges the ‘historylessness’ of much contemporary evangelicalism and pleads for a recovery of the great Tradition as a way of ‘renewing evangelicalism’. I agree with the need to pay attention to history but am not so optimistic about its resulting in renewal and find problems in the statement of the case that require further exploration. To follow Tradition is to affirm the authority of scripture. The Rule of Faith itself was a summary of the teaching found in scripture. Theological programmes other than the ‘Bible alone’ have not been notably successful in overcoming division

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Bjerre-Poulsen, Niels. "Journeys in Evangelical America." American Studies in Scandinavia 24, no. 1 (1992): 50–55. http://dx.doi.org/10.22439/asca.v24i1.2708.

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- Nancy T- Ammerman's 'Bible Believers: Fundamentalists in the Modern World' - James Davison Hunter's 'Evangelicalism: The Coming Generation' - Randall Balmer's 'Mine Eyes Have Seen the Glory: A Journey Into the Evangelical Subculture in America' - Michael D'Antonio's 'Fall From Grace: The Failed Crusade of the Christian Right'

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45

Connell, Laurence. "Matthew Avery Sutton: American Apocalypse: A History of American Evangelicalism." Review of Religious Research 58, no. 4 (2016): 577–78. http://dx.doi.org/10.1007/s13644-016-0268-z.

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46

Fink, David C. ":Early Evangelicalism: A Global Intellectual History, 1670-1789." Sixteenth Century Journal 40, no. 2 (2009): 503–4. http://dx.doi.org/10.1086/scj40540685.

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47

Robertson, James Tyler. "A.B. Simpson and the Making of Modern Evangelicalism, by Daryn Henry." Religious Studies and Theology 42, no. 1-2 (2023): 128–30. http://dx.doi.org/10.1558/rst.23959.

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A.B. Simpson and the Making of Modern Evangelicalism, by Daryn Henry. McGill-Queen’s Studies in the History of Religion Series. McGill-Queen’s University Press, 2019. 432pp., 9 b&w photos, 1 map, 1 table. Hb. CDN$140.00. ISBN-13: 9780773559264. Pb. CDN$40.95, ISBN-13: 978077355927.

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Brereton, Virginia Lieson, and George Marsden. "Reforming Fundamentalism: Fuller Seminary and the New Evangelicalism." History of Education Quarterly 29, no. 3 (1989): 484. http://dx.doi.org/10.2307/368919.

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HOLMES, ANDREW. "The Shaping of Irish Presbyterian Attitudes to Mission, 1790–1840." Journal of Ecclesiastical History 57, no. 4 (2006): 711–37. http://dx.doi.org/10.1017/s0022046905004355.

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Анотація:

This article explores the various factors that both encouraged Irish Presbyterian involvement in mission and shaped how they understood their missionary calling. It contributes to the recent growth of interest in the Protestant missionary movement and takes issue with the predominant interpretation of Irish Presbyterianism offered by David Miller who misunderstands the complex relationship between traditional Presbyterianism, evangelicalism and modernity. After an overview of the main developments between 1790 and 1840, a consideration of the influence of the Reformed theological tradition, es

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50

van Veelen, Wouter Theodoor (W T. ). "The Gospel as a Life to Live: Tokunboh Adeyemo and the Evangelical Debate on Mission." Mission Studies 40, no. 1 (2023): 94–119. http://dx.doi.org/10.1163/15733831-12341888.

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Анотація:

Abstract This article analyzes the theological legacy of Tokunboh Adeyemo, a leading voice in African evangelical circles. In academic literature on African Christianity, African evangelical theologians are often accused of endorsing a biblicist or Westernized form of theology that fails to deeply engage with African realities. This study retraces Adeyemo’s contribution to the evangelical debates on mission after the International Congress on World Evangelization held in Lausanne, Switzerland, in 1974. It will be argued that, while Adeyemo undoubtedly was influenced by North American dualism,

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