Covers the 435-year history of the faith, life, and culture of Anabaptists in Europe and Mennonites throughout the world. Presented are people, movements, and places in their relation to Mennonites.

This Encyclopedia was jointly edited by historians and scholars of the Mennonite Church, the General Conference of Mennonites, and the Mennonite Brethren Church. More than 2,700 writers contributed articles.

Volume V includes updates on materials in the first four volumes plus nearly 1,000 new articles edited by Cornelius J. Dyck and Dennis D. Martin.

Every year an estimated 600,000 U.S. Latinos convert from Catholicism to Protestantism. Today, 12.5 million Latinos self-identify as Protestant--a population larger than all U.S. Jews and Muslims combined. Spearheading this spiritual transformation is the Pentecostal movement and Assemblies of God, which is the destination for one out of four converts. In a deeply researched social and cultural history, Gaston Espinosa uncovers the roots of this remarkable turn and the Latino AG's growing leadership nationwide. Latino Pentecostals in America traces the Latino AG back to the Azusa Street Revivals in Los Angeles and Apostolic Faith Revivals in Houston from 1906 to 1909. Espinosa describes the uphill struggles for indigenous leadership, racial equality, women in the ministry, social and political activism, and immigration reform. His analysis of their independent political views and voting patterns from 1996 to 2012 challenges the stereotypes that they are all apolitical, right-wing, or politically marginal. Their outspoken commitment to an active faith has led a new generation of leaders to blend righteousness and justice, by which they mean the reconciling message of Billy Graham and the social transformation of Martin Luther King Jr. Latino AG leaders and their 2,400 churches across the nation represent a new and growing force in denominational, Evangelical, and presidential politics. This eye-opening study explains why this group of working-class Latinos once called "the Silent Pentecostals" is silent no more. By giving voice to their untold story, Espinosa enriches our understanding of the diversity of Latino religion, Evangelicalism, and American culture.

It has long been accepted that when Samuel Taylor Coleridge rejected the Unitarianism of his youth and returned to the Church of England, he did so while accepting a general Christian orthodoxy. Christopher Corbin clarifies Coleridge's religious identity and argues that while Coleridge's Christian orthodoxy may have been sui generis, it was closely aligned with moderate Anglican Evangelicalism. Approaching religious identity as a kind of culture that includes distinct forms of language and networks of affiliation in addition to beliefs and practices, this book looks for the distinguishable movements present in Coleridge's Britain to more precisely locate his religious identity than can be done by appeals to traditional denominational divisions. Coleridge's search for unity led him to desire and synthesize the "warmth" of heart religion (symbolized as Methodism) with the "light" of rationalism (symbolized as Socinianism), and the evangelicalism in the Church of England, being the most chastened of the movement, offered a fitting place from which this union of warmth and light could emerge. His religious identity not only included many of the defining Anglican Evangelical beliefs, such as an emphasis on original sin and the New Birth, but he also shared common polemical opponents, appropriated evangelical literary genres, developed a spirituality centered on the common evangelical emphases of prayer and introspection, and joined Evangelicals in rejecting baptismal regeneration. When placed in a chronological context, Coleridge's form of Christian orthodoxy developed in conversation with Anglican Evangelicals; moreover, this relationship with Anglican Evangelicalism likely helped facilitate his return to the Church of England. Corbin not only demonstrates the similarities between Coleridge's relationship to a form of evangelicalism with which most people have little familiarity, but also offers greater insight into the complexities and tensions of religious identity in late eighteenth and early nineteenth century Britain as a whole.

Why would a gun-wielding, tattoo-bearing "homie" trade in la vida loca for a Bible and the buttoned-down lifestyle of an evangelical hermano (brother in Christ)? To answer this question, Robert Brenneman interviewed sixty-three former gang members from the "Northern Triangle" of Central America--Guatemala, El Salvador, and Honduras--most of whom left their gang for evangelicalism. Unlike in the United States, membership in a Central American gang is hasta la morgue. But the most common exception to the "morgue rule" is that of conversion or regular participation in an evangelical church. Do gang members who weary of their dangerous lifestyle simply make a rational choice to opt for evangelical religion? Brenneman finds this is only partly the case, for many others report emotional conversions that came unexpectedly, when they found themselves overwhelmed by a sermon, a conversation, or a prayer service. An extensively researched and gritty account, Homies and Hermanos sheds light on the nature of youth violence, of religious conversion, and of evangelical churches in Central America.

British Christian leader John Stott was one of the most influential figures of the evangelical movement during the second half of the twentieth century. Called the pope of evangelicalism by many, he helped to shape a global religious movement that grew rapidly during his career. He preached to thousands on six continents. Millions bought his books and listened to his sermons. In 2005, Time included him in its annual list of the 100 most influential people in the world.
Alister Chapman chronicles Stott's rise to global Christian stardom. The story begins in England with an exploration of Stott's conversion and education, then his ministry to students, his work at All Souls Langham Place, London, and his attempts to increase evangelical influence in the Church of England. By the mid-1970s, Stott had an international presence, leading the evangelical Lausanne movement that attracted evangelicals from almost every country in the world. Chapman recounts how Stott challenged evangelicals' habitual conservatism and anti-intellectualism, showing his role in a movement that was as dysfunctional as it was dynamic.
Godly Ambition is the first scholarly biography of Stott. Based on extensive examination of his personal papers, it is a critical yet sympathetic account of a gifted and determined man who did all he could to further God's kingdom and who became a Christian luminary in the process.

The 1893 Columbian Exposition, also known as the Chicago World's Fair, presented the Latter-day Saints with their first opportunity to exhibit the best of Mormonism for a national and an international audience after the abolishment of polygamy in 1890. The Columbian Exposition also marked the dramatic reengagement of the LDS Church with the non-Mormon world after decades of seclusion in the Great Basin.
Between May and October 1893, over seven thousand Latter-day Saints from Utah attended the international spectacle popularly described as the ''White City.'' While many traveled as tourists, oblivious to the opportunities to ''exhibit'' Mormonism, others actively participated to improve their church's public image. Hundreds of congregants helped create, manage, and staff their territory's impressive exhibit hall; most believed their besieged religion would benefit from Utah's increased national profile. Moreover, a good number of Latter-day Saint women represented the female interests and achievements of both Utah and its dominant religion. These women hoped to use the Chicago World's Fair as a platform to improve the social status of their gender and their religion. Additionally, two hundred and fifty of the Mormon Tabernacle Choir's best singers competed in a Welsh eiseddfodd, a musical competition held in conjunction with the Chicago World's Fair, and Mormon apologist Brigham H. Roberts sought to gain LDS representation at the affiliated Parliament of Religions.
In the first study ever written of Mormon participation at the Chicago World's Fair, Reid L. Neilson explores how Latter-day Saints attempted to ''exhibit'' themselves to the outside world before, during, and after the Columbian Exposition, arguing that their participation in the Exposition was a crucial moment in the Mormon migration to the American mainstream and its leadership's discovery of public relations efforts. After 1893, Mormon leaders sought to exhibit their faith rather than be exhibited by others.

Time in "the wilderness" -- solitary meditation on simplicity, prayer, and other key disciplines of faith -- is directly in keeping with Jesus' example of going apart to pray. Now, with the clarity and encouragement that distinguish the Renovaré collection of spiritual resources, this gentle guide to retreat unshrouds that historical tradition -- and so reveals marvelous opportunities for spiritual renewal in contemporary Christian practice.

Helping us to create self-guided retreats -- for individuals or groups -- Emilie Griffin offers plans, encouragements, and suggestions based on her own experience and fortified by the inspiring words of contemporary Christian writers such as Eugene Peterson, Luci Shaw, and Virginia Stem Owens.

A virtual primer for retreat, this volume defines the basics and provides practical tips on setting realistic expectations and on achieving the relaxation and freedom necessary for the soul to become, in the words of de Caussade, "light as a feather." A detailed one-day retreat makes an ideal model for first-timers, and several different examples illustrate how time in the wilderness can be both accessible and wonderfully illuminating -- no matter what your schedule. Wilderness Time is another balanced, practical strategy from Renovaré helping us grow closer to God.

Co-authored by three anthropologists with long-term expertise studying Pentecostalism in Vanuatu, Angola, and Papua New Guinea/the Trobriand Islands respectively, Going to Pentecost offers a comparative study of Pentecostalism in Africa and Melanesia, focusing on key issues as economy, urban sociality, and healing. More than an ordinary comparative book, it recognizes the changing nature of religion in the contemporary world - in particular the emergence of "non-territorial" religion (which is no longer specific to places or cultures) - and represents an experimental approach to the study of global religious movements in general and Pentecostalism in particular.

Over the past fifty years Brazil's evangelical community has increased from five to twenty-five percent of the population. This volume's authors use statistical overview, historical narrative, personal anecdote, social-scientific analysis, and theological inquiry to map out this emerging landscape. The book's thematic center pivots on the question of how Brazilian evangelicals are exerting their presence and effecting change in the public life of the nation. Rather than fixing its focus on the interior life of Brazilian evangelicals and their congregations, the book's attention is directed toward social expression: the ways in which Brazilian evangelicals are present and active in the common life of the nation.

Mormon founder Joseph Smith is one of the most controversial figures of nineteenth-century American history, and a virtually inexhaustible subject for analysis. In this volume, fifteen scholars offer essays on how to interpret and understand Smith and his legacy. Including essays by both Mormons and non-Mormons, this wide-ranging collection is the only available survey of contemporary scholarly opinion on the extraordinary man who started one of the fastest growing religious traditions in the modern world.

Among many of his influences, James K. A. Smith set the agenda for Pentecostal philosophy with the publication of Thinking in Tongues, which addressed a wide range of philosophical loci through the lens of Pentecostal spirituality. In particular, he articulated an epistemology called narrative, affective knowledge, one that carefully utilizes the resources from continental philosophy and Pentecostalism. In Pentecostalism, Postmodernism, and Reformed Epistemology: James K. A. Smith and the Contours of a Postmodern Christian Epistemology, while accepting the broader descriptions of narrative, affective epistemology, Yoon Shin critically modifies and strengthens Smith's epistemology through careful exposition and critique and with the aid of wide-ranging resources, such as moral psychology, philosophy of emotion, postliberalism, and Reformed epistemology. Through his exposition, Shin argues that Smith's Pentecostal epistemology is not uniquely Pentecostal, but postliberal and postmodern. Against Smith's insistence that to be a Christian postmodern is to be a relativist, Shin critiques Smith's misunderstanding of postliberalism and its realist commitment and argues for a performative correspondence theory of truth. Moreover, he expands on Smith's thin prescription for knowledge by enlisting the aid of Reformed epistemology. Through dialogue with Reformed epistemology, Shin identifies three areas for dialogue between postmodern and Reformed epistemology in service of developing a postmodern Christian epistemology.

Train Up a Child explores how private schools in Old Order Amish communities reflect and perpetuate church-community values and identity. Here, Karen M. Johnson-Weiner asserts that the reinforcement of those values among children is imperative to the survival of these communities in the modern world.

Surveying settlements in Indiana, Michigan, Ohio, Pennsylvania, and New York, Johnson-Weiner finds that, although Old Order communities have certain similarities in their codes of conduct, there is no standard Old Order school. She examines the choices each community makes -- about pedagogy, curriculum, textbooks, even school design -- to strengthen religious ideology, preserve the social and linguistic markers of Old Order identity, and protect their own community's beliefs and values from the influence of the dominant society.

In the most comprehensive study of Old Order schools to date, Johnson-Weiner provides valuable insight into how variables such as community size and relationship with other Old Order groups affect the role of these schools in maintaining behavioral norms and in shaping the Old Order's response to modernity.

This study examines the major themes and personalities which influenced the outbreak of a number of Evangelical secessions from the Church of England and Ireland during the first half of the nineteenth century. Though the number of secessions was relatively small their influence was considerable, especially in highlighting in embarrassing fashion the tensions between the evangelical conversionist imperative and the principles of a national religious establishment.

Sophisticated study of religion and political culture compares rhetoric of 'the people' in the practices of Catholic Christian Base Communities and Pentecostal or Neo-Pentecostal congregations. Concludes that basista communities build small but powerful dissident elites among the poor, understandable in traditional terms of the relation between elite and popular culture, while crente congregations lead masses of the poor to break radically with what is rhetorically 'popular' and thus with familiar Brazilian political bargains"--Handbook of Latin American Studies, v. 58.

In People of Paradox, Terryl Givens traces the rise and development of Mormon culture from the days of Joseph Smith in upstate New York, through Brigham Young's founding of the Territory of Deseret on the shores of Great Salt Lake, to the spread of the Latter-Day Saints around the globe.
Throughout the last century and a half, Givens notes, distinctive traditions have emerged among the Latter-Day Saints, shaped by dynamic tensions--or paradoxes--that give Mormon cultural expression much of its vitality. Here is a religion shaped by a rigid authoritarian hierarchy and radical individualism; by prophetic certainty and a celebration of learning and intellectual investigation; by existence in exile and a yearning for integration and acceptance by the larger world. Givens divides Mormon history into two periods, separated by the renunciation of polygamy in 1890. In each, he explores the life of the mind, the emphasis on education, the importance of architecture and urban planning (so apparent in Salt Lake City and Mormon temples around the world), and Mormon accomplishments in music and dance, theater, film, literature, and the visual arts. He situates such cultural practices in the context of the society of the larger nation and, in more recent years, the world. Today, he observes, only fourteen percent of Mormon believers live in the United States.
Mormonism has never been more prominent in public life. But there is a rich inner life beneath the public surface, one deftly captured in this sympathetic, nuanced account by a leading authority on Mormon history and thought.

This is an examination of the background to the gift of tongues in the light of Old Testament prophecy. In this book, Hiu firstly examines the background to the gifts of tongues and prophecy with a comprehensive assessment of the historical evidence, both primary and secondary, finding that tongues is a uniquely Christian phenomenon. Hiu then demonstrates that 'New Testament prophecy' is best considered as a direct extension of Old Testament prophecy. Hiu moves on to define and describe the functions of both tongues and prophecy in the New Testament which subsequently provides a clear base from which to seek a coherent understanding of the context and intent of Paul's regulations in "1 Cor" 14.26-40. Attention is then focused on the socio-religious context of the known New Testament churches to determine if these regulations are applicable in non-Corinthian congregations. This ties in with a wider debate in Pauline scholarship surrounding whether Paul's intent was for Corinthians to be only addressed to the church at Corinth or whether he intended it to have a secondary audience also. Finally, Hiu draws the conclusion that Paul's regulations in "1 Corinthians" are aptly applicable in all known New Testament churches and that the Corinthian situation is not unique. The natural inference is thereby that these regulations may be considered further in application to Christian churches in a contemporary setting. Formerly the "Journal for the Study of the New Testament Supplement", a book series that explores the many aspects of New Testament study including historical perspectives, social-scientific and literary theory, and theological, cultural and contextual approaches, "The Early Christianity in Context" series, a part of "JSNTS", examines the birth and development of early Christianity up to the end of the third century CE. The series places Christianity in its social, cultural, political and economic context. "European Seminar on Christian Origins" and "Journal for the Study of the Historical Jesus Supplement" are also part of "JSNTS".

Since the 1990s, an increasing number of young men in Cameroon have aspired to play football as a career and a strategy to migrate abroad. Migration through the sport promises fulfillment of masculine dreams of sports stardom, as well as opportunities to earn a living that have been hollowed out by the country's long economic stalemate. The aspiring footballers are increasingly turning to Pentecostal Christianity, which allows them to challenge common tropes of young men as stubborn and promiscuous, while also offering a moral and bodily regime that promises success despite the odds. Yet the transnational sports market is tough and unpredictable: it demands disciplined young bodies and introduces new forms of uncertainty. This book unpacks young Cameroonians' football dreams, Pentecostal faith, obligations to provide, and desires to migrate to highlight the precarity of masculinity in structurally adjusted Africa and neoliberal capitalism.

Joseph Smale was a catalytic figure in the church life of los Angeles, leading many towards the 'Promised land' of Pentecostal blessing in 1905-1906; although his subsequent experiences led him to retreat from the burgeoning Pentecostal movement. Joseph Smale (1867-1926) was one of the central figures involved in the chain of events leading to the 1906 Azusa Street revival in los Angeles. This study presents the diverse influences which impacted Smale - formative years in Britain, growing up in Cornwall and Somerset amid a rhythm of Wesleyan revival; reformed theological training under the tutelage of C.H. Spurgeon in London; migration to the united States; plus hard experiences in the 'school of anxiety' - which were all precursors for Smale's influential role as champion of Pentecostal revival. Smale's leadership will resonate with every church leader who prays for revival and longs for more Holy Spirit power experimentally. Furthermore, his story is also educative for those contending with some of the more problematic and 'untidy' aspects of Pentecostal-Charismatic experience, involving painful power struggles, hurts, abuse of freedom, spiritual excesses and so on. Smale's 'Moses' designation and biography still have relevance for the church in the present day.

The prosperous Cluniac priory of St John the Evangelist, Pontefract, was founded around 1090 by Robert de Lacy, remaining subject to its mother-house of La Charite-sur-Loire until the fourteenth century. The charters in this two-volume work have been arranged by type: seigniorial charters; episcopal and papal charters; royal charters; and those relating to priory property, arranged geographically according to proximity to Pontefract. The chartulary is particularly valuable for topographical studies and local and family history - in many cases the names of all witnesses have been transcribed. The manuscript was originally compiled in the first half of the thirteenth century, with additions made on blank leaves over the following centuries (not included by the editor). Volume 2, published in 1902, contains charters 234-556, on local property holdings and leases, and an index to the whole work. Each Latin charter is preceded by a brief English summary.