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of any religious community—and notably evangelicalism—is rarely smooth. For example, James Baldwin, the famed American writer (1924–1987), described his exit from evangelicalism as a “pulverisation of my fortress.” John Ruskin (1819–1900), leading English social thinker of the Victorian era, referred

In: Handbook of Leaving Religion
Author: 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

In: International Journal of Public Theology

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

In: Journal of Empirical Theology

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

In: Journal of Religion in Europe
Author: 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.

1 Introduction During the past few years, the activity of reporting, opining, and publishing books on the Trump Presidency has become an industry within itself. The surprising relationship between Trump and evangelical Christians will certainly be the focus of sociological, cultural

In: Exchange
Author: 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

In: Ecclesiology

, found in both “Religion, Religions, Religious” and “God Save This Honourable Court,” must be 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

In: Method & Theory in the Study of Religion
Author: 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

In: International Migrations in the Victorian Era

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.

In: Religion and Gender