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.

Winner of the 2014 Christianity Today Book of the Year First Place Winner of the Religion Newswriters Association's Non-fiction Religion Book of the Year The Jesus People movement was a unique combination of the hippie counterculture and evangelical Christianity. It first appeared in the famed "Summer of Love" of 1967, in San Francisco's Haight-Ashbury district, and spread like wildfire in Southern California and beyond, to cities like Seattle, Atlanta, and Milwaukee. In 1971 the growing movement found its way into the national media spotlight and gained momentum, attracting a huge new following among evangelical church youth, who enthusiastically adopted the Jesus People persona as their own. Within a few years, however, the movement disappeared and was largely forgotten by everyone but those who had filled its ranks. God's Forever Family argues that the Jesus People movement was one of the most important American religious movements of the second half of the 20th-century. Not only do such new and burgeoning evangelical groups as Calvary Chapel and the Vineyard trace back to the Jesus People, but the movement paved the way for the huge Contemporary Christian Music industry and the rise of "Praise Music" in the nation's churches. More significantly, it revolutionized evangelicals' relationship with youth and popular culture. Larry Eskridge makes the case that the Jesus People movement not only helped create a resurgent evangelicalism but must be considered one of the formative powers that shaped American youth in the late 1960s and 1970s.

The influence of the Moravian Church on the missionary awakening in England and its contribution to the movement's nature and vitality. The Moravian Church became widely known and respected for its "missions to the heathen", achieving a high reputation among the pious and with government. This study looks at its connections with evangelical networks, and its indirect role in the great debate on the slave trade, as well as the operations of Moravian missionaries in the field. The Moravians' decision, in 1764, to expand and publicise their foreign missions (largely to the British colonies) coincided with the development of relations between their British leaders and evangelicals from various denominations, among whom were those who went on to found, in the last decade of the century, the major societies which were the cornerstone of the modern missionary movement. These men were profoundly influenced by the Moravian Church's apparent progress, unique among Protestants, in making "real" Christians among the heathen overseas, and this led to the adoption of Moravian missionary methods by the new societies. Dr Mason draws on a wide range of primary documents to demonstrate the influences of the Moravian Church on the missionary awakening in England and its contribution to the movement. Dr J.C.S. Mason first became aware of both the International Moravian Church (Unitas Fratrum) and his La Trobe forebears, who appear in the book, whilst working for his degree as a mature student at Birkbeck College, University of London; he later completed his thesis at King's College London.

Making Believe responds to a remarkable flowering of art by Mennonites in Canada. After the publication of his first novel in 1962, Rudy Wiebe was the only identifiable Mennonite literary writer in the country. Beginning in the 1970s, the numbers grew rapidly and now include writers Patrick Friesen, Sandra Birdsell, Di Brandt, Sarah Klassen, Armin Wiebe, David Bergen, Miriam Toews, Carrie Snyder, Casey Plett, and many more. A similar renaissance is evident in the visual arts (including artists Gathie Falk, Wanda Koop, and Aganetha Dyck) and in music (including composers Randolph Peters, Carol Ann Weaver, and Stephanie Martin). Confronted with an embarrassment of riches that resist survey, Magdalene Redekop opts for the use of case studies to raise questions about Mennonites and art. Part criticism, part memoir, Making Believe argues that there is no such thing as Mennonite art. At the same time, her close engagement with individual works of art paradoxically leads Redekop to identify a Mennonite sensibility at play in the space where artists from many cultures interact. Constant questioning and commitment to community are part of the Mennonite dissenting tradition. Although these values come up against the legacy of radical Anabaptist hostility to art, Redekop argues that the Early Modern roots of a contemporary crisis of representation are shared by all artists. Making Believe posits a Spielraum or play space in which all artists are dissembling tricksters, but differences in how we play are inflected by where we come from. The close readings in this book insist on respect for difference at the same time as they invite readers to find common ground while making believe across cultures.

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.

In recent decades, Christianity has acquired millions of new adherents in Africa, the region with the world's fastest-expanding population. What role has this development of evangelical Christianity played in Africa's democratic history? To what extent do its churches affect its politics? By taking a historical view and focusing specifically on the events of the past few years, Evangelical Christianity and Democracy in Africa seeks to explore these questions, offering individual case studies of six countries: Nigeria, Zimbabwe, South Africa, Kenya, Zambia, and Mozambique. Unlike most analyses of democracy which come from a secular Western tradition, these contributors, mainly younger scholars based in Africa, bring first-hand knowledge to their chapters and employ both field and archival research to develop their data and analyses. The result is a groundbreaking work that will be indispensable to everyone concerned with the future of this volatile region.
Evangelical Christianity and Democracy in Africa is one of four volumes in the series Evangelical Christianity and Democracy in the Global South, which seeks to answer the question: What happens when a revivalist religion based on scriptural orthodoxy participates in the volatile politics of the Third World? At a time when the global-political impact of another revivalist and scriptural religion -- Islam -- fuels vexed debate among analysts the world over, these volumes offer an unusual comparative perspective on a critical issue: the often combustible interaction of resurgent religion and the developing world's unstable politics.

At its founding, the United States was one of the most religiously diverse places in the world. Baptists, Methodists, Catholics, Episcopalians, Presbyterians, Congregationalists, Quakers, Dutch Reformed, German Reformed, Lutherans, Huguenots, Dunkers, Jews, Moravians, and Mennonites populated the nations towns and villages. Dozens of new denominations would emerge over the succeeding years. What allowed people of so many different faiths to forge a nation together?
In this richly told story of ideas, Chris Beneke demonstrates how the United States managed to overcome the religious violence and bigotry that characterized much of early modern Europe and America. The key, Beneke argues, did not lie solely in the protection of religious freedom. Instead, he reveals how American culture was transformed to accommodate the religious differences within it. The expansion of individual rights, the mixing of believers and churches in the same institutions, and the introduction of more civility into public life all played an instrumental role in creating the religious pluralism for which the United States has become renowned. These changes also established important precedents for future civil rights movements in which dignity, as much as equality, would be at stake.
Beyond Toleration is the first book to offer a systematic explanation of how early Americans learned to live with differences in matters of the highest importance to them --and how they found a way to articulate these differences civilly. Today when religious conflicts once again pose a grave danger to democratic experiments across the globe, Beneke's book serves as a timely reminder of how one country moved past toleration andtowards religious pluralism.

The spiritual text that forms the basis of Mormonism?in the last edition edited by its founder, Joseph Smith, Jr.
"THE BOOK OF MORMON" is one of the most influential? as well as controversial?religious documents in American history, and is regarded as sacred scripture by followers around the world, including members of the Church of Jesus Christ of Latter-Day Saints, the fourth-largest religious body in the United States. According to Mormon belief, "The Book of Mormon" was inscribed on golden plates by ancient prophets. I t contains stories of ancient peoples migrating from the Near East to the Americas, and also explains that Jesus Christ appeared to the New World after his resurrection. The golden plates were discovered in upstate New York and translated by Joseph Smith, Jr., under the guidance of an angel, Moroni. From this divine revelation, Smith founded the Mormon sect, which is now comprised of more than 12.5 million members worldwide.

From Sister Wives and Big Love to The Book of Mormon on Broadway, Mormons and Mormonism are pervasive throughout American popular media. In Latter-day Screens, Brenda R. Weber argues that mediated Mormonism contests and reconfigures collective notions of gender, sexuality, race, spirituality, capitalism, justice, and individualism. Focusing on Mormonism as both a meme and an analytic, Weber analyzes a wide range of contemporary media produced by those within and those outside of the mainstream and fundamentalist Mormon churches, from reality television to feature films, from blogs to YouTube videos, and from novels to memoirs by people who struggle to find agency and personhood in the shadow of the church's teachings. The broad archive of mediated Mormonism contains socially conservative values, often expressed through neoliberal strategies tied to egalitarianism, meritocracy, and self-actualization, but it also offers a passionate voice of contrast on behalf of plurality and inclusion. In this, mediated Mormonism and the conversations on social justice that it fosters create the pathway toward an inclusive, feminist-friendly, and queer-positive future for a broader culture that uses Mormonism as a gauge to calibrate its own values.

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.

Purveyors of spiritualized medicine have been legion in American religious history, but few have achieved the superstar status of Dr. John Harvey Kellogg and his Battle Creek Sanitarium. In its heyday, the "San" was a combination spa and Mayo Clinic. Founded in 1866 under the auspices of the Seventh-day Adventist Church and presided over by the charismatic Dr. Kellogg, it catered to many well-heeled health seekers including Henry Ford, John D. Rockefeller, and Presidents Taft and Harding. It also supported a hospital, research facilities, a medical school, a nursing school, several health food companies, and a publishing house dedicated to producing materials on health and wellness. Rather than focusing on Kellogg as the eccentric creator of corn flakes or a megalomaniacal quack, Brian C. Wilson takes his role as a physician and a theological innovator seriously and places his religion of "Biologic Living" in an on-going tradition of sacred health and wellness. With the fascinating and unlikely story of the "San" as a backdrop, Wilson traces the development of this theology of physiology from its roots in antebellum health reform and Seventh-day Adventism to its ultimate accommodation of genetics and eugenics in the Progressive Era.

The history of The Church of Jesus Christ of Latter-day Saints' temple doctrine begins in 1823, when the angel Moroni teaches Joseph Smith of the ancient prophet Elijah's mission. Following the restoration of the Aaronic and Melchizedek priesthoods in 1829 and the conferral of priesthood keys through other divine messengers in 1836, temple ordinances were introduced through Joseph Smith. After Smith's death in 1844, Brigham Young refined the rituals according to Smith's instructions, administered new ordinances, and suspended others as the Church and circumstances evolved. In 1894, the prophet Wilford Woodruff received a revelation regarding generational family sealings that would resolve unsettled issues and establish modern temple worship. Over the seventy-one years following Smith's introduction to Elijah's mission, Woodruff was a witness to and catalyst in the implementation of temple ordinances and practices. His experiences in Kirtland and Nauvoo prepared him to receive additional revelations regarding temple worship. Through the years he continued the pattern of seeking revelation in order to clarify rites and effect changes based on practical experience. Jennifer Mackley's meticulously researched biographical narrative chronicles the development of temple doctrine through the examination of Wilford Woodruff's personal life. The account unfolds in Woodruff's own words, drawn from primary sources including journals, discourses, and letters. It follows Woodruff's experiences and perspectives on decisions made by Smith, Young, and John Taylor in relation to the temple ceremonies and ordinances during their tenures as leaders of the church. The book explores how Woodruff came to firmly believe in revelation and the role of prophets but not expect perfection in either. Ultimately, the narrative emphasizes the personal side of Woodruff's historically significant life, conveying the depth of his sacrifices for his beliefs, the importance he placed on the redemption of his extended family-both living and dead-and the impact this level of focus had on his daily pursuits. Mackley elucidates the doctrine's sixty-year progression from Old Testament practices of washings and anointings in the 1830s, to the endowment, sealings, and priesthood adoptions in the 1840s, through all of the vicarious ordinances for the dead in the 1870s, to the sealing of multigenerational families in the 1890s-all in a user-friendly reference work for members of the LDS church and anyone else interested in its history and development. Her narrative is enhanced by 120 archival images (some previously unpublished), as well as extensive footnotes and citations for the reader's further study. Many existing books discuss specific temple ordinances, but the complete history of all temple ordinances has never been included in a single volume-until now.