This book offers an authoritative overview of the history of evangelicalism as a global movement, from its origins in Europe and North America in the first half of the eighteenth century to its present-day dynamic growth in Africa, Asia, Latin America and Oceania. Starting with a definition of the movement within the context of the history of Protestantism, it follows the history of evangelicalism from its early North Atlantic revivals to the great expansion in the Victorian era, through to its fracturing and reorientation in response to the stresses of modernity and total war in the late nineteenth and early twentieth centuries. It describes the movement's indigenization and expansion toward becoming a multicentered and diverse movement at home in the non-Western world that nevertheless retains continuity with its historic roots. The book concludes with an analysis of contemporary worldwide evangelicalism's current trajectory and the movement's adaptability to changing historical and geographical circumstances.

A Geography of the Hutterites in North America explores the geographical diffusion of the Hutterite colonies from the "bridgehead" of Dakota Territory in 1874 to the present distribution across North America. Looking further than just maps of location, this book analyzes the relationship between parent and daughter colonies as the Hutterite population continues to grow and examines the role of cultural and demographic forces in determining the diffusion process. Throughout this geographical analysis, Simon M. Evans pays due attention to the Hutterites' contribution to the cultural landscape of the Canadian Prairies and the American Great Plains, as well as the interactions that the Hutterites have with the land, including their agricultural success. With over forty years of research and personal interactions with more than a hundred Hutterite colonies, Evans offers a unique insight into the significant role that the Hutterites have in North America, both currently and historically. This study goes beyond the history, life, and culture of this communal brotherhood to present a new geographical analysis that reports on current and ongoing research within the field. The first narrative to be published regarding Hutterites in nearly a decade, A Geography of the Hutterites in North America is a valuable resource for scholars and students alike.

This is the biography of a contested memory, how it was born, grew, changed the world, and was changed by it. It's the story of the story of how the Church of Jesus Christ of Latter-day Saints began. Joseph Smith, the church's founder, remembered that his first audible prayer, uttered in spring of 1820 when he was about fourteen, was answered with a vision of heavenly beings. Appearing to the boy in the woods near his parents' home in western New York State, they told Smith that he was forgiven and warned him that Christianity had gone astray. Smith created a rich and controversial historical record by narrating and documenting this event repeatedly. In First Vision, Steven C. Harper shows how Latter-day Saints (beginning with Joseph Smith) and others have remembered this experience and rendered it meaningful. When and why and how did Joseph Smith's first vision, as saints know the event, become their seminal story? What challenges did it face along the way? What changes did it undergo as a result? Can it possibly hold its privileged position against the tides of doubt and disbelief, memory studies, and source criticism-all in the information age? Steven C. Harper tells the story of how Latter-day Saints forgot and then remembered accounts of Smith's experience and how Smith's 1838 account was redacted and canonized. He explores the dissonance many saints experienced after discovering multiple accounts of Smith's experience. He describes how, for many, the dissonance has been resolved by a reshaped collective memory.

John Erskine was the leading evangelical in the Church of Scotland in the latter half of the eighteenth century. Educated in an enlightened setting at Edinburgh University, he learned to appreciate the epistemology of John Locke and other empiricists alongside key Scottish Enlightenment figures such as his ecclesiastical rival, William Robertson. Although groomed to follow in his father's footsteps as a lawyer, Erskine changed career paths in order to become a minister of the Kirk. He was deeply moved by the endemic revivals in the west of Scotland and determined that his contribution to the burgeoning evangelical movement on both sides of the Atlantic would be much greater as a clergyman than a lawyer. Yet Erskine was no "enthusiast." He integrated the style and moral teachings of the Moderate Enlightenment into his discourses and posited new theories on traditional views of Calvinism in his theological treatises. Erskine's thought never transgressed the boundaries of orthodoxy; his goal was to update evangelicalism with the new style and techniques of the age without sacrificing the gospel message. While widely recognized as an able preacher and theologian, Erskine's primary contribution to evangelicalism was as a disseminator. He sent correspondents like the New England pastor Jonathan Edwards countless religious and philosophical works so that he and others could learn about current ideas, update their writings, and provide an apologetic against perceived heretical authors. Erskine also was crucial in the publishing of books and pamphlets by some of the best evangelical theologians in America and Britain. Within his lifetime, Erskine's main contribution was as a propagator of an enlightened form of evangelicalism.

True story of survivalMother and unborn child beat cancer through faith and determination One of the truly remarkable stories of faith and determination: At age 29, Heather Choate was diagnosed with breast cancer. She was ten weeks pregnant with her sixth child. Her unborn baby became victim to the fast-spreading and highly dangerous cancer in Heather's body that already spread to her lymph nodes. Doctors told her she needed to abort her baby to save her life. Heather told them, "I'd rather die than take the life of my baby." Heather and her husband set out to find a way to save both mother and baby. The journey pushed them to the fringes of their stamina, tested the strength of their familial relationships and found them clinging to their faith like it was the last bit of thread on a lifeline. Reading true stories of survival may change your life: We all have unexpected adversity in life. It's those things that we think "will never happen to us." It could be the loss of job, the birth of a special needs child, the downturn of the economy or an unexpected health challenge. Most of us would easily crumble under such circumstances, but Heather found that its not about what happens to you, its about what you do with it. You don't have to almost die, to learn how to live and Heather shows us how. Despite adversity, nearly impossible challenges can be met, families can be strengthened and faith can sustain even the most desperate souls on their journey. She brings her role as cancer warrior into the real lives of readers, addressing topics that affect them most: dealing with doubt and insecurity, discovering who they really are, renewing their passion, negotiating family strife, releasing relentless regrets, succeeding against temptation, weathering their worst fears, pressing on against fatigue and illness, uprooting bitterness and more. Fighting for Our Lives will take you on a journey of self-examination and appreciation of the beauties of today, and the book could actually change your life. What you'll learn in Fighting for Our Lives: Don't just survive challenges, thrive through them How to use your power of choice, because it's not what happens to you that matters, its what you do about it Practical ways that faith sustains and strengthens How to deal with doubt and insecurity Best ways to release negativity and find forgiveness How to trust your inner voice

Mr Brown has written an assessment of the Evangelical revival in the Church of England at the beginning of the nineteenth century. He makes a number of important points about the Evangelicals: who they were, what they tried to do, how they tried to do it, and what success they had. He establishes how much they made the later Victorian age what it was and also suggest how the movement came to lose its hold on the foremost minds if the age in the third generation. This is a most extraordinary and brilliant introduction to the change of mind between two ages, and it is as interesting to the student of literature and the general reader as to the historian. What real part was played by Wilberforce and the Clapham sect? How is it that the time of Jane Austen is noticeably more refined than that of Fielding, and the age of George Eliot even more so? All these questions are answered in Mr Brown's book; a dazzling performance, and an enlightening one.

Shaker Fancy Goods tells the story of the Shaker Sisters of the nineteenth and early twentieth century who responded to the economic perils of the Industrial Revolution by inventing a lucrative industry of their own-Fancy Goods, a Victorian term for small adorned household objects made by women for women. Thanks to their work ethic, business savvy, and creativity, the tireless Shaker Sisters turned a seemingly modest trade into the economic engine that sustained their communal way of life, just as the men were abandoning the sect for worldly employment. Relying on journals and church family records that give voice to the plainspoken accounts of the sisters themselves, the book traces the work they did to establish their principal revenue streams, from designing the products, to producing them by hand (and later by machine, when they could do so without compromising quality) to bringing their handcrafts to market. Photographs, painstakingly gathered over years of research from museums and private collections, present the best examples of these fancy goods. Fancy goods include the most modest and domestic of items, like the pen wipes that the Sisters shaped into objects such as dolls, mittens, and flowers; or the emeries, pincushions, and needle books lovingly made back in an era when more than a minimal competency in sewing was expected in women; to more substantial purchases like the Dorothy cloaks that were in demand among fashionable women of the world; or the heavy rib-knitted sweaters, cardigans, and pullovers that became popular items among college boys and adventurous women.

The twin concepts of kinship and pilgrimage have deep roots in Protestant culture. This cultural anthropological study, based in part on the author's own fieldwork, argues that in Reformed Protestantism, the Catholic custom of making pilgrimages to sacred spots has been replaced by the custom of "reunion," in which scattered members of a family or group return each year to their place of origin to take part in a quasi-sacred ritual meal and other ritual activities. Neville discusses open air services and kin-based gatherings in the Southern United States and Scotland as examples of symbolic forms that express certain themes in Northern European Protestant culture, contrasting these forms with the symbolic social statements in the Roman Catholic liturgical world of medieval Europe and traditional Mediterranean Catholicism. According to Neville, Protestant rituals of reunion such as family reunion, church homecoming, cemetery association day, camp meeting, and denomination conference center are part of an institutionalized pilgrimage complex that comments on Protestant culture and belief while presenting a symbolic inversion of the pilgrimage and the culture of Roman Catholic tradition.

To some Western evangelicals, the practices of Eastern Orthodoxy seem mysterious and perhaps even unbiblical. Then again, from an Orthodox perspective, evangelicals lack the spiritual roots provided by centuries-old church traditions. Are the differences between these two branches of Christianity so sharp that to shake hands is to compromise the gospel itself? Or is there room for agreement? Are Eastern Orthodoxy and evangelicalism at all compatible? Yes, no, maybe---this book allows five leading authorities to present their different views, have them critiqued by their fellow authors, and respond to the critiques. Writing from an Orthodox perspective with a strong appreciation for evangelicalism, Bradley Nassif makes a case for compatibility. Michael Horton and Vladimir Berzonsky take the opposite stance from their respective evangelical and Orthodox backgrounds. And George Hancock-Stefan (evangelical) and Edward Rommen (Orthodox) each offer a qualified perhaps. The interactive Counterpoints forum is ideal for comparing and contrasting the different positions to understand the strengths and weaknesses of these two important branches of Christianity and to form a personal conclusion regarding their compatibility. The Counterpoints series provides a forum for comparison and critique of different views on issues important to Christians. Counterpoints books address two categories: Church Life and Bible and Theology. Complete your library with other books in the Counterpoints series."

In the contemporary United States, there are hundreds of thousands of Protestant churches whose members habitually carry their Bibles with them. These churches - often referred to as evangelical or fundamentalist - play a crucial role in shaping American society. In this book, David Watt draws on years of fieldwork to present an elegant reinterpretation of the way that conservative Protestants influence American politics and culture. At the heart of the book is a sympathetic, but far from uncritical, analysis of those forms of social power that are assumed to be natural among Bible-carrying Christians. While outsiders often presuppose that evangelical Christians take for granted the authority of certain institutions (among them the American state, corporations, ministers, men, and heterosexuals), Watt argues that the reality is far more complex. This is a concise and lively book that sheds new light on the way that Bible-carrying Christians influence the way that people in America think - and avoid thinking - about social power.

A radical new interpretation of the political and intellectual history of Puritan Massachusetts, The Making of an American Thinking Class envisions the Bay colony as a seventeenth century one-party state, where congregations served as ideological 'cells' and authority was restricted to an educated elite of ministers and magistrates. From there Staloff offers a broadened conception of the interstices of political, social, and intellectual authority in Puritan Massachusetts and beyond, arguing that ideologies, as well as ideological politics, are produced by self-conscious, and often class-conscious, thinkers.

Philip Jenkins looks at how the image of the cult evolved and why panics about such groups occur at certain times. He examines the deep roots of cult scares in American history, offering the first-ever history and analysis of cults and their critics fromthe 19th century to the present day. Contrary to popular belief, Jenkins shows, cults and anti-cult movements were not an invention of the 1960's, but in fact are traceable to the mid-19th century, when Catholics, Mormons and Freemasons were equally denounced for violence, fraud and licentiousness. He finds that, although there are genuine instances of aberrant behavior, a foundation of truth about fringe religious movements is all but obscured by a vast edifice of myth, distortion and hype.

This book offers the first comprehensive examination of the role of religion in the proceedings, theories, ideas and goals of the Continental Congress. Those who argue that the U.S. was founded as a "Christian Nation" have made much of the religiosity of the founders, particularly as it was manifested in ritual invocations of a clearly Christian God. Congress's religious activities, Davis shows, expressed an unreflective popular piety, and by no means a determination of the revolutionaries to entrench religion in the federal state.

Inward Baptism analyses the theological developments that led to the great evangelical revivals of the mid-eighteenth century. Baird Tipson here demonstrates how the rationale for the "new birth," the characteristic and indispensable evangelical experience, developed slowly but inevitably from Luther's critique of late medieval Christianity. Addressing the great indulgence campaigns of the late fifteenth and early sixteenth centuries, Luther's perspective on sacramental baptism, as well as the confrontation between Lutheran and Reformed theologians who fastened on to different aspects of Luther's teaching, Tipson sheds light on how these disparate historical moments collectively created space for evangelicalism. This leads to an exploration of the theology of the leaders of the Evangelical awakening in the British Isles, George Whitefield and John Wesley, who insisted that by preaching the immediate revelation of the Holy Spirit during the "new birth," they were recovering an essential element of primitive Christianity that had been forgotten over the centuries. Ultimately, Inward Baptism examines how these shifts in religious thought made possible a commitment to an inward baptism and consequently, the evangelical experience.

This book presents writings produced by the Muggletonians---an unusual seventeenth-century English sect founded in 1652 by John Reeve and Lodowick Muggleton. The volume draws on documents from a recently discovered Muggleton archive and rare seventeenth-century tracts. Among those included are Muggleton's autobiography, excerpts from works co-written by Muggleton and Reeve, letters, songs (including ones composed to celebrate Muggleton's release from prison), and miscellany.

Women of Principle deals with the struggles of contemporary Mormon polygynous women in their efforts to sustain their families in the prolonged absence of their husbands. Janet Bennion shows how women, through their networks with other women, are able to gain economic security and social autonomy. The book includes narratives from the lives of these women - narratives that clearly reveal why many mainstream Mormon women are viewing polygyny as a viable alternative to the difficulties of single-motherhood, "spinsterhood", poverty, and emotional deprivation.

Victoria Barnett describes the dramatic struggle between Nazism and the German Confessing Church --- a group of outraged Christians who sought to establish a church untainted by Nazi ideology. For this remarkable book, Barnett interviewed more than sixty Germans who were active in the Confessing Church. She quotes liberally from their frank, unvarnished testimony, using rich historical and archival material to frame their stories. For the Soul of the People vividly portrays a church divided between those who compromised with Nazism and those who eventually tried to overthrow it.

Ministry of Healing was first published in its present form in 1905. Its roots, however, began as far back as the 1860s with materials Ellen White wrote for publications such as Health Reformer, Good Health, Appeal to Mothers, How to Live, and Christian Temperance and Bible Hygiene. This electronic version is a full text rendition. Over 200 hand drawn illustrations from that era have been restored and add much to its attractiveness and study value. Christ spent more time healing and ministering to the physical needs of suffering humanity than he did to preaching. He related to people in the areas of their felt need and after gaining their attention and indebtedness he ministered to their spiritual needs, encouraging them to "go and sin no more." He was indeed the pattern Medical Missionary. Through His example in ministry He calls not only health professionals but every admirer of His to "come and follow Me." This book helps us to see the natural laws of our bodies as the divine laws of a loving Creator. Practical counsel guides us in our day-to-day care of our physical being in ways that will greatly maintain physical health and in general provide us a longer, more productive, and enjoyable life span. There is also much information on how to best minister to those who are suffering physically, mentally, and spiritually. There is good, practical advice on how to provide effective home health care which, in many instances, will diminish, the need for professional health care and fewer medications.