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Melanie Ross

Ask any American religious historian to define the word evangelical , and he or she will likely hedge a little before attempting an answer. This simple question stumped no less a luminary than Billy Graham, America’s most famous evangelical preacher. When asked to define the term in the late

Paul Vermeer and Peer Scheepers

Dutch society and continue to thrive as they have done for decades. 2 Next to that, there is also a small but increasing number of thriving, independent evangelical congregations. Some of which have recently experienced such a spectacular growth, that they may be called megachurches according to the

Paul Vermeer and Peer Scheepers

evangelical churches—seem immune to secularization, and some of them even experienced growth instead of decline in recent years. 3 This phenomenon is not typically Dutch. Also, in the us and Canada, conservative churches are far less affected by religious disaffiliation and declining rates of church

Vietnamese Evangelicals and Pentecostalism

The Politics of Divine Intervention

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Vince Le

This book offers an analysis of the historical, theological, and social conditions that give rise to the growth of pentecostalism among contemporary Vietnamese evangelicals. Emerging from the analysis is an understanding of how underprivileged evangelicals have utilized the pentecostal emphasis on divine intervention in their pursuit of the betterment of life amid religious and ethnic marginalization. Within the context of the global growth of pentecostalism, Vietnamese Evangelicals and Pentecostalism shows how people at the grassroots marry the deeply local-based meaning dictated by the particularity of living context and the profoundly universal truth claims made by a religion aspiring to reach all four corners of the earth to enhance life.

Jelle Creemers

Commission an ‘official response’. 1 As straightforward as this request may seem to many churches and ecclesial families, it is a request difficult to meet for ecclesial/spiritual movements, such as the evangelical movement. The ecclesial reality of ‘evangelicalism’ is an undefined conglomerate of

Michael J. Altman

balanced with a focus on why and how social actors deploy these taxonomies. Religion may not be a native term, but the natives use it anyway. 3 Evangelicalism, Evangelicalisms, Evangelical Stepping back from the specific arguments in the essay, “Religion, Religions, Religious” also provides a useful

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Nicolas Garnier

values and culture functioned as a model to be imposed overseas. The Evangelical awakening of the nineteenth century also played a major role in the civilizing process of the world. As Andrew Porter argues, “the duty of benevolence was enjoined on both secular and religious grounds; its fulfilment

Timothy Robert Noddings

American feminist scholars have often represented gender in nineteenth-century evangelical Protestantism as a binary conflict between oppositional ‘male’ and ‘female’ categories of identity and experience. Drawing on the theoretical work of Jeanne Boydston, this article argues that gender within evangelical religion is better understood as a ‘system of distinctions’ that could be articulated in a variety of ways, some of which violated the gendered division of masculine/feminine. The American Bible Student movement, as a fervent millennialist organization, demanded that its members sacrifice their individuality to become ‘harvest workers’ for Christ. This sacrifice temporarily provided Students with a degree of freedom to construct spiritual identities that combined ‘masculine’ and ‘feminine’ signifiers, destabilizing the binary meaning of gender. After 1897, a series of internal challenges and schisms re-solidified the gender line, associating stability with the limiting of women’s power within both church and home.

Travis Warren Cooper

This article examines evangelical gender paradigms as expressed through a 700 Club cooking segment facilitated by Gordon Robertson, the son of Pat Robertson – founder of the Christian Broadcasting Network (CBN), The 700 Club, Christian Coalition, and one-time presidential candidate. Several themes converge within this cooking show, including health and nutrition, family ritual, and gender roles. Using the cooking segment as data, I draw on scholarship on body, gender, family and ritual to argue that evangelical discourses are labile in their responses to recent socio-cultural shifts and suggest that ‘Sunday Dinners: Cooking with Gordon’ defies caricatures of evangelical gender formation and signals a shift to soft-patriarchy and quasi-egalitarianism, at least within public, visual discourse. ‘Sunday Dinners’ underscores the centrality of the family in evangelical discourse – even as conceptions of gender are in flux – as it seeks to facilitate everyday rituals via cooking and eating together.

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Scott Libson

largely consists of evangelicals and fundamentalists. The Christmas Offering is nothing if not a collective effort, bringing together millions of small donations from thousands of churches around the world, so for a Southern Baptist, it is certainly ‘our effort’. The direct personal appeal and reference