The 1920s saw one of the most striking revolutions in manners and morals to have marked North American society, affecting almost every aspect of life, from dress and drink to sex and salvation. Protestant Christianity was being torn apart by a heated controversy between traditionalists and the modernists, as they sought to determine how much their beliefs and practices should be altered by scientific study and more secular attitudes. Out of the controversy arose the Fundamentalist movement, which has become a powerful force in twentieth-century America.
During this decade, hundreds (and perhaps thousands) of young girl preachers, some not even school age, joined the conservative Christian cause, proclaiming traditional values and condemning modern experiments with the new morality. Some of the girls drew crowds into the thousands. But the stage these girls gained went far beyond the revivalist platform. The girl evangelist phenomenon was recognized in the wider society as well, and the contrast to the flapper worked well for the press and the public. Girl evangelists stood out as the counter-type of the flapper, who had come to define the modern girl. The striking contrast these girls offered to the racy flapper and to modern culture generally made girl evangelists a convenient and effective tool for conservative and revivalist Christianity, a tool which was used by their adherents in the clash of cultures that marked the 1920s.

Mormonism and the Emotions: An Analysis of LDS Scriptural Texts is an introductory Latterday Saint (LDS) theology of emotion that is both canonically based and scientifically informed. It highlights three widely accepted characteristics of emotion that emerge from scientific perspectives-namely, the necessity of cognition for its emergence, the personal responsibility attached to its manifestations, and its instrumentality in facilitating various processes of human development and experience. In analyzing the basic theological structure of Mormonism and its unique canonical texts the objective is to determine the extent to which LDS theology is compatible with this three-fold definition of emotion. At this basic level of explanation, the conclusion is that science and Mormon theology undoubtedly share a common perspective. The textual investigation focuses on unique Mormon scriptures and on their descriptions of six common emotions: hope, fear, joy, sorrow, love, and hate. For each of these emotional phenomena the extensive report of textual references consistently confirms an implied presence of the outlined three-fold model of emotion. Thus, the evidence points to the presence of an underlying folk model of emotion in the text that broadly matches scientific definitions. Additionally, the theological examination is enlarged with a particular focus on the Mormon theology of atonement, which is shown to play a significant role in LDS understandings of emotions. A broad exploration of such areas as epistemology, cosmology, soteriology, and the theological anthropology of Mormonism further contextualizes the analysis and roots it in the LDS theological worldview.

This innovative volume provides an interdisciplinary, theoretically innovative answer to an enduring question for Pentecostal/charismatic Christianities: how do women lead churches? This study fills this lacuna by examining the leadership and legacy of two architects of the Pentecostal movement - Maria Woodworth-Etter and Aimee Semple McPherson.