How are cathedrals and churches understood? Are they shop windows, through which to gaze at the riches on offer within the Christian life? Are they flagships of the Spirit? Are they both sacred spaces and community utilities? 'Shop-window, flagship, common ground' views the rich ministry and innovative mission of cathedrals through the novel lens of metaphor; and it offers comparative insights on cathedrals and cathedral-like churches. Located in the emerging international field of cathedral studies, the book explores the usage and inferences of a range of metaphors, including 'shop-windows of the Church of England', 'flagships of the Spirit', 'beacons of the Christian faith', 'magnets', and 'sacred space, common ground'. This volume also shows how such metaphors can stimulate different types of research about the function of cathedral and church buildings. With a Foreword by Professor Grace Davie, the book suggests that cathedrals and cathedral-like churches may play a role within 'vicarious religion' theory. It will provide a thought-provoking critique for practitioners and a valuable contribution for scholars of cathedral studies, congregational studies and ecclesiology.

Pentecostalism is a growing movement in world Christianity. However, the growth of Pentecostalism in South Africa has faced some challenges, including the abuse of religion by some prophets. This book first names these prophets and the churches they lead in South Africa, and then makes use of literary and media analysis to analyse the religious practices by the prophets in relation to cultism. Additionally, the book analyses the "celebrity cult" and how it helps promote the prophets in South Africa. The purpose of this book is threefold: First, to draw parallels between the abuse of religion and cultism. Second, to illustrate that it is cultic tendencies, including the celebrity cult, that has given rise to many prophets in South Africa. Last, to showcase that the challenge for many of these prophets is that the Pentecostal tradition is actually anti-cultism, and thus there is a need for them to rethink their cultic tendencies in order for them to be truly relevant in a South African context.

Marking the centennial anniversary of the first publication of Max Weber's "Protestant Ethic" essays, a group of internationally recognized Weber scholars review the significance of Weber's essays by addressing their original context, historical reception, and ongoing relevance. Lawrence Scaff, Hartmut Lehmann, Philip Gorski, Stephen Kalberg, Martin Riesebrodt, Donald Nielsen, Peter Kivisto, and the editors offer original perspectives that engage Weber's indelible work so as to inform current issues central to sociology, history, religious studies, political science, economics, and cultural studies. Available in several English translations, the Protestant Ethic is listed by the International Sociological Association among the top five "Books of the Century." The Protestant Ethic continues to be a standard assigned reading in undergraduate and graduate courses, spanning a variety of academic disciplines.

The recent global expansion of Protestant Christianity, and the increase in multiparty democracies, has led to the multiplication of Protestant political parties. One cannot talk of Protestant parties today without mentioning countries as diverse as Norway, Latvia, New Zealand, Indonesia, Zambia and Nicaragua. Whilst the well-established parties of the Netherlands and Scandinavia have long been studied, Paul Freston's groundbreaking book is the first global survey of this phenomenon. After looking at the traditional Protestant heartlands of Europe and the English-speaking world, Freston traces the spread of the Protestant party model to post-communist countries, the Pacific, the Muslim world, southern Africa and Latin America. He examines the circumstances favouring such parties, and the political projects they represent. The conclusion analyses the diversity of Protestant parties due to different interpretations of Christian politics and varied contexts. This unique book will interest specialists and non-specialists, across disciplines and in many parts of the world.

Pietism is a reform movement originating among German Lutherans in the 17th century. It focused on personal faith, reacting against Lutheran Church's emphasis on doctrine and theology over Christian living. The movement quickly expanded, exerting an enormous influence on various forms of Christianity, and became concerned with social and educational matters. Indeed, Piestists showed a strong interest in issues of social and ecclesial reform, the nature of history and historical inquiry, the shape and purpose of theology and theological education, the missional task of the church, and social justice and political engagement. Though, the movement remained largely misunderstood, especially in Anglo-American contexts: negative stereotypes depicted Pietism as a quietist and sectarian form of religion, merely concerned with the "pious soul and its God." The main proposal of the editors of this volume is to correct this misunderstanding: assembling a deep collection of essays written by scholars from a variety of fields, this work demonstrates that Piestism was a movement characterized by great depth and originality. Besides, they show the vitality and impulse of Pietism today and emphasize the ongoing relevance of the movement for contemporary problems and questions.

Enemies of the Cross examines how suffering and truth were aligned in the divisive debates of the early Reformation. Vincent Evener explores how Martin Luther, along with his first intra-Reformation critics, offered "true" suffering as a crucible that would allow believers to distinguish the truth or falsehood of doctrine, teachers, and their own experiences. To use suffering in this way, however, reformers also needed to teach Christians to recognize false suffering and the false teachers who hid under its mantle. This book contends that these arguments, which became an enduring part of the Lutheran and radical traditions, were nourished by the reception of a daring late-medieval mystical tradition - the post-Eckhartian - which depicted annihilation of the self as the way to union with God. The first intra-Reformation dissenters, Andreas Bodenstein von Karlstadt and Thomas Muntzer, have frequently been depicted as champions of medieval mystical views over and against the non-mystical Luther. Evener counters this depiction by showing how Luther, Karlstadt, and Muntzer developed their shared mystical tradition in diverse directions, while remaining united in the conviction that sinful self-assertion prevented human beings from receiving truth and living in union with God. He argues that Luther, Karlstadt, and Muntzer each represented a different form of ecclesial-political dissent shaped by a mystical understanding of how Christians were united to God through the destruction of self-assertion. Enemies of the Cross draws on seldom-used sources and proposes new concepts of "revaluation" and "relocation" to describe how Protestants and radicals brought medieval mystical teachings into new frameworks that rejected spiritual hierarchy.

Henry Barrow and John Greenwood are the fathers of Elizabethan Separatism. Unlike Robert Browne, they refused to compromise their beliefs or conform to Anglicanism and as a consequence they died in 1593 - as martyrs for their steadfast adherence to the principles of English Congregationalism. surreptitiously printed books and very rare pamphlets and documents which allow evaluation of the teachings of the Separatists, in relation to the activities of the Elizabethan hierarchy, to the Puritans, to the Pilgrims in the Netherlands and the New World and to the Independents and Congregationalists. (16 of the pieces are by Barrow, 6 by Greenwood and 5 by both men, in addition to 13 related Barrowist items in the Appendix).

Johann von Staupitz is generally acknowledged as one of the most important influences on Martin Luther, convincing him of the sin-remitting grace of God. It was this revelation that was to spur Luther to formulate his theology of salvation by faith alone which was to lead to his break with the Catholic church. When Luther was brought to task by the church authorities for his heretical views it was Staupitz who was deputed to remonstrate with him, and it was Staupitz who sent a copy of his theses on indulgences to the Pope. Despite Luther's defection from Rome, he was to remain on good terms with the orthodox Staupitz who was consistently at the forefront of reformation within the Catholic Church. This book sheds light on the spiritual and theological beliefs of Staupitz, placing him in the midst of the late medieval reform efforts in the Augustianian order. It argues that as reformer, sermonizer, and friend of humanists Staupitz was a major player in the world of early sixteenth century theology who had a profound influence on the course of the Reformation.

Sebastian Castellio, linguist, humanist and religious reformer, is one of the most remarkable figures of the Reformation. Attracted by Calvin's reforms, Castellio moved to Geneva in the 1540s, where he wrote his influential work on educational reform. Ironically, it was Castellio's work as a scholar in Geneva, which was to lead to his falling out with Calvin, and ultimately his forced departure from Geneva and his resettlement in Basle. Exiled from Geneva, Castellio soon attracted a circle of like-minded reformers who opposed the intolerant attitude of Calvin, exemplified by the execution of the heretical Michael Servetus. It is Castellio's residence in Basle, where he developed his 'liberal' humanist approach to religious toleration in opposition to Calvin's dogmatic othodoxy, which forms the core of this study. It explores what toleration meant and how both sides argued their case. Much attention is paid to Castellio's most important work 'On Heretics', in which he argues against the execution of those who err in the faith. By telling the fascinating tale of Castellio's life, this work illuminates the furious debate which he unleashed and how it marked a crucial stage in the development of Protestant thought.

On a motorcycle trip from Manitoba to southern Chile, Cameron Dueck seeks out isolated enclaves of Mennonites-and himself. "An engrossing account of an unusual adventure, beautifully written and full of much insight about the nature of identity in our ever-changing world, but also the constants that hold us together."-Adam Shoalts, national best-seller author of Beyond the Trees: A Journey Alone Across Canada's Arctic and A History of Canada in 10 Maps Across Latin America, from the plains of Mexico to the jungles of Paraguay, live a cloistered Germanic people. For nearly a century, they have kept their doors and their minds closed, separating their communities from a secular world they view as sinful. The story of their search for religious and social independence began generations ago in Europe and led them, in the late 1800s, to Canada, where they enjoyed the freedoms they sought under the protection of a nascent government. Yet in the 1920s, when the country many still consider their motherland began to take shape as a nation and their separatism came under scrutiny, groups of Mennonites left for the promises of Latin America: unbroken land and new guarantees of freedom to create autonomous, ethnically pure colonies. There they live as if time stands still-an isolation with dark consequences. In this memoir of an eight-month, 45,000 kilometre motorcycle journey across the Americas, Mennonite writer Cameron Dueck searches for common ground within his cultural diaspora. From skirmishes with secular neighbours over water rights in Mexico, to a mass-rape scandal in Bolivia, to the Green Hell of Paraguay and the wheat fields of Argentina, Dueck follows his ancestors south, finding reasons to both love and loathe his culture-and, in the process, finding himself.

Over the first four decades of the Reformation, hundreds of songs written in popular styles and set to well-known tunes appeared across the German territories. These polemical songs included satires on the pope or on Martin Luther, ballads retelling historical events, translations of psalms and musical sermons. They ranged from ditties of one strophe to didactic Lieder of fifty or more. Luther wrote many such songs and this book contends that these songs, and the propagandist ballads they inspired, had a greater effect on the German people than Luther's writings or his sermons. Music was a major force of propaganda in the German Reformation. Rebecca Wagner Oettinger examines a wide selection of songs and the role they played in disseminating Luther's teachings to a largely non-literate population, while simultaneously spreading subversive criticism of Catholicism. These songs formed an intersection for several forces: the comfortable familiarity of popular music, historical theories on the power of music, the educational beliefs of sixteenth-century theologians and the need for sense of community and identity during troubled times. As Oettinger demonstrates, this music, while in itself simple, provides us with a new understanding of what most people in sixteenth-century Germany knew of the Reformation, how they acquired their knowledge and the ways in which they expressed their views about it. With full details of nearly 200 Lieder from this period provided in the second half of the book, Music as Propaganda in the German Reformation is both a valuable investigation of music as a political and religious agent and a useful resource for future research.

Drawing on the early correspondence of Martin Luther, Timothy Dost presents a reassessment of the degree to which humanism influenced the thinking of this key reformation figure. Studying letters written by Luther between 1507 and 1522, he explores the various ways Luther used humanism and humanist techniques in his writings and the effect of these influences on his developing religious beliefs. The letters used in this study, many of which have never before been translated into English, focus on Luther's thoughts, attitudes and application of humanism, uncovering the extent to which he used humanist devices to develop his understanding of the gospel. Although there have been other studies of Luther and humanism, few have been grounded in such a close philological examination of Luther's writings. Combining a sound knowledge of recent historiography with a detailed familiarity with Luther's correspondence, Dost provides a sophisticated contribution to the field of reformation studies.

The Waldenses, like the Franciscans, emerged from the apostolic movements within the Latin Church of the decades around 1200, but unlike the Franciscans they were driven underground. Not a full counter-Church, like the Cathar heretics, they formed a clandestine religious order, preaching to and hearing the confessions of their secret followers, and surviving until the Reformation. This volume begins by surveying modern historiography. Then, using both inquisition records from the Baltic to the Alps and the Waldenses' own books, the author deals with the asceticism of the Waldensian order, its practice of poverty and medicine, the culture of the Brothers and the preaching of the Waldensian Sisters, the way both used and mythicised history to support their position, and the composition of their followers. The final chapters examine their origins and authorship of the inquisitors' texts, and look through them to see how inquisitors viewed the Waldenses.

This book highlights the expansion of the influential Pentecostal Hillsong Church global megachurch network from Australia across global cities. Ethnographic research in Amsterdam and New York City shows that global cities harbor nodes in transnational religious networks in which media play a crucial role. By taking a lived religion approach, media is regarded as integral part of everyday practices of interaction, expression and consumption of religion. Key question raised is how processes of mediatization shape, alter and challenge this thriving cosmopolitan expression of Pentecostalism. Current debates in the study of religion are addressed: religious belonging and community in global cities; the interrelation between media technology, religious practices and beliefs; religion, media and social engagement in global cities; media and emerging modes of religious leadership and authority. In this empirical study, pressing societal issues like institutional responses to sexual abuse of children, views on gender roles, misogyny and mediated constructions of femininity are discussed.

The apparent disappearance of mysticism in the Protestant world after the Reformation used to be taken as an example of the arrival of modernity. However, as recent studies in history and literary history reveal, the "Reformation" was not experienced in such a drastically transformative manner, not least because the later Middle Ages itself was marked by a series of reform movements within the Catholic Church in which mysticism played a central role. In Mysticism and Reform, 1400-1750, contributors show that it is more accurate to characterize the history of early modern mysticism as one in which relationships of continuity within transformations occurred. Rather than focus on the departures of the sixteenth-century Reformation from medieval traditions, the essays in this volume explore one of the most remarkable yet still under-studied chapters in its history: the survival and transformation of mysticism between the late Middle Ages and the early modern period. With a focus on central and northern Europe, the essays engage such subjects as the relationship of Luther to mystical writing, the visual representation of mystical experience in fifteenth- and sixteenth-century art, mystical sermons by religious women of the Low Countries, Valentin Weigel's recasting of Eckhartian gelassenheit for a Lutheran audience, and the mysticism of English figures such as Gertrude More, Jane Lead, Elizabeth Hooten, and John Austin, the German Catharina Regina von Greiffenberg, and the German American Marie Christine Sauer.

This study examines the role of the Six-Day War in American Protestant politics and culture. The author argues that American foreign policy towards the Arab-Israeli conflict, culminating in the Trump Administration's 2017 recognition of Jerusalem as Israel's capital, and the domestic Evangelical communities who supported it, has a direct correlation with the long-term consequences of the 1967 Six-Day War. For most of America's history, biblical literalists, or Evangelicals, dominated the religious culture of the country. But, in 1925, the Scopes trial on science, evolution, and religion embarrassed Evangelicals and caused them to retreat from American culture and politics. Modern and liberal Protestants won dominance and established control in nearly all of the Mainline seminaries, publishing houses, and denominations, leading to the creation of the National Council of Churches by 1950. This book argues that the Six-Day War reversed that power structure in American religion, with Evangelicals returning to a place of prominence in American culture and politics. Whereas the Scopes trial showed much of American Protestantism that the Modernists had the right understanding of the Bible; the Six-Day War demonstrated that, ironically, Evangelicals may have had it right all along. They used this historic leverage to vaunt themselves into the highest planes of American life, with Billy Graham becoming "America's Pastor." In this historic process, the 1967 war between Israel and the surrounding Arab states clarified the way those different branches of American Protestantism thought about the Arab-Israeli conflict, particularly the issue of Jerusalem. Indeed, the nature of the Six-Day War was deep and appeared to be of Biblical proportions. Because Israel gained territories in Jerusalem, Bethlehem, and the ancient Biblical heartlands formerly held by Jordan; historical, messianic, and even apocalyptic intrusions entered the various branches of American Protestantism. In some branches, supersessionism, a belief that the Church had replaced the Jewish people as God's chosen, was stoked. In other branches, supersessionism was rejected and the nature of Judaism and its connection to the Holy Land was re-evaluated. The important point is that the territories that Israel captured had thick theological meaning, and this would force all branches of American Protestantism to reconsider their assumptions about Judaism and Zionism, as well as Islam and Palestinian nationalism. Evangelicalism.

In this fascinating collection, Auke Jelsma explores the byways and outer reaches of the Reformation: groups and individuals who, in an age of confessional strife, eschewed the certainties of the established churches and sought religious truth in unconventional ways and across confessional boundaries. The author, one of the most distinguished Dutch Church historians of his generation, casts a humane and sympathetic light on forms of belief that in their own day attracted censure from the orthodox of both sides, and have been little considered in subsequent general treatments of the Reformation. Subjects include the Congregation of Windesheim and its influence on Protestantism; the role of women in the Anabaptist kingdom of MA1/4nster; the Devil in Protestantism; the Protestant attack on popular culture; marriage and the family; the sixteenth-century reception of St John of the Cross and Protestant spirituality.

In 1974 nearly 3,000 evangelicals from 150 nations met at the Lausanne Congress on World Evangelization. Amidst this cosmopolitan setting -and in front of the most important white evangelical leaders of the United States -members of the Latin American Theological Fraternity spoke out against the American Church. Fiery speeches by Ecuadorian Rene Padilla and Peruvian Samuel Escobar revealed a global weariness with what they described as an American style of coldly efficient mission wedded to a myopic, right-leaning politics. Their bold critiques electrified Christians from around the world. The dramatic growth of Christianity around the world in the last century has shifted the balance of power within the faith away from traditional strongholds in Europe and the United States. To be sure, evangelical populists who voted for Donald Trump have resisted certain global pressures, and Western missionaries have carried Christian Americanism abroad. But the line of influence has also run the other way. David R. Swartz demonstrates that evangelicals in the Global South spoke back to American evangelicals on matters of race, imperialism, theology, sexuality, and social justice. From the left, they pushed for racial egalitarianism, ecumenism, and more substantial development efforts. From the right, they advocated for a conservative sexual ethic grounded in postcolonial logic. As Christian immigration to the United States burgeoned in the wake of the Immigration Act of 1965, global evangelicals forced many American Christians to think more critically about their own assumptions. The United States is just one node of a sprawling global network that includes Korea, India, Switzerland, the Philippines, Guatemala, Uganda, and Thailand. Telling stories of resistance, accommodation, and cooperation, Swartz shows that evangelical networks not only go out to, but also come from, the ends of the earth.

When Donald Trump was married to his first wife Ivana Ivana Zelnickova in 1977, the family minister who officiated the wedding was the preacher and author of The Power of Positive Thinking, Norman Vincent Peale. Perhaps more than any other figure in American public life in the last decade, Donald Trump has been able to reimagine Peale's message of positive thinking to his political advantage. "I never think of the negative," he said after the opening of Trump Tower in 1983. Both Trump and Peale have appealed to people who, like themselves, have felt marginalized by an intellectual and cultural elite. Peale's 1952 book, which helped to drive the religious revival of the 1950s, remains a perennial bestseller, and has affected the lives of a vast public in the United States and around the world. In God's Salesman, Carol V. R. George used interviews with Peale himself as well as exclusive access to his manuscript collection to provide the first full-length scholarly account of Peale and his highly visible career. George explores the evolution of Peale's message of Practical Christianity, the belief that when positive thinking was combined with affirmative prayer, the technique of "imaging," and purposeful action, the result was a changed life. It was a message with special appeal for many in the post-War middle class struggling to rebuild their lives and have a voice in society. George examines the formative influences on Peale's thinking, especially his devout Methodist parents, his early exposure to and then enthusiastic acceptance of Ralph Waldo Emerson and William James, and his almost instinctive attraction to evangelicalism, particularly as it was manifested politically. Twenty-five years after its initial publication, and with a new foreword by Kate Bowler, God's Salesman remains a timely portrait of the man and his movement, and the vital role that both played in the rethinking and restructuring of American religious life over the last seventy years.

This book investigates the life and leadership of Lewi Pethrus, a monumental figure in Swedish and international Pentecostalism. Joel Halldorf describes Pethrus' role in the emergence of Pentecostalism in Sweden, the ideals and practices of Swedish Pentecostalism, and the movement's turn to professional party politics. When Pentecostals in the USA ventured into politics, they became allied with the Republican party, and later Donald Trump. The Swedish Pentecostals took another route: while culturally conservative, they embraced the progressive economic politics of the Social Democratic party. During the 2010s, they have also rejected the nationalism of the growing populist movement. Halldorf analyzes and explains these differences between Swedish evangelicals and Pentecostals on the one hand, and the Religious Right in the USA on the other.

The Protestant Reformation, begun with Martin Luther's posting of The Ninety-Five Theses in 1517, rapidly escalated into an evangelical reform movement that transformed European Christianity. Less than a decade later, a massive rebellion of German commoners challenged the social and political order in what would prove to be the greatest popular rebellion in European history until the French Revolution. In this volume, Michael Baylor explores the relationship between these two momentous upheavals - one enduring, the other fleeting - and the centuries-long debate over whether and how they might be connected. A collection of period documents offer first-hand accounts from the reformers, rebels, and the institutions they sought to topple.

The particular interest of Professor Spitz has been the close relationship and synergy between humanism and religious reform in the transformation of European culture in the 16th century. Within the general cultural and intellectual context of the Renaissance and Reformation movements, the present volume focuses on Luther and German humanism; a subsequent collection looks more particularly at the place of education and history in the thought of the time. The articles here discuss Luther's imposing knowledge of the classics, his attitudes towards learning, the religious and patriotic interests of the humanists, and the role of a younger generation of humanists in the Reformation. Also included is a far-reaching appraisal of the impact of humanism and the Reformation on Western history.

This book presents a comprehensive account of the historical development of the Charismatic Movement in Taiwan, placing it within the context of Taiwan's religious and political history. Judith C. P. Lin unearths invaluable sources of the Japan Apostolic Mission, the Full Gospel Business Men's Fellowship International Formosa Chapter, and Jean Stone Willans' short stay in Taiwan in 1968. Lin describes and analyzes how the efforts of 1970s charismatic missionaries in Taiwan-including Pearl Young, Nicholas Krushnisky, Donald Dale, Allen J. Swanson, and Ross Paterson-shaped the theological convictions of later Taiwanese charismatic leaders. She also explores significant developments in the Taiwanese Church which contributed to the gradual and widespread recognition of the Charismatic Movement in Taiwan from 1980 to 1995. Lin offers a thorough treatment of history, reconfigures historiography from a Taiwanese perspective, and challenges the academic circle to take seriously the "Taiwanese consciousness" when engaging Taiwan's history.

This book offers a new perspective to the current debate about popular religious attitudes in Tudor England, laying particular emphasis on the social and secular dimensions of parish life. The argument focuses on the role of the laity and especially on the office of churchwarden. It assesses the rising levels of parish income, the importance of the social context for fund-raising strategies, and the growing expenditure on priests, voluntary activities and administrative duties. The final part discusses the Reformation-related reduction in religious options and the intensifying trend towards oligarchical parish regimes and official local government responsibilities. Wherever possible, the English situation is put into sharper focus by comparisons with local ecclesiastical life on the Continent and appendices provide a detailed financial analysis for a large number of parishes.