The Institute for the Study of American Evangelicals has created a new page entitled "From the ISAE Vault" which will revisit older "classic" issues of its bulletin by making them available on their website.
The latest classic issue to be posted features two book reviews of Mark Noll’s seminal 1994 publication The Scandal of the Evangelical Mind by Carl F.H. Henry and Jon Butler. In this same issue the ISAE also published a provacative, and controversial, dialogue (entitled “Evangelicals and the Writing of History”) between Yale Professor Harry Stout and conservative British churchman Iain Murray concerning Stout’s recently published biography on George Whitefield entitled The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism (Eerdmans, 1991).
Monday, 28 September 2009
Friday, 18 September 2009
Evangelical Trends, 1959-2009
The Latest issue of Anvil 26:2 (2009) has an article by Bebbington entitled Evangelical Trends, 1959-2009
See the description of the article below:
Anvil first appeared in 1984. In this article, David Bebbington, a leading historian of evangelicalism, demonstrates how the half-century around that date witnessed a variety of changes within the Evangelical movement in Britain. Although the most typical characteristics of Evangelicals survived, there was a decline in anti-Catholicism, Keswick teaching, premillennial eschatology, traditional missionary-mindedness and internal unity. On the other hand there was a rise in the proportion of Evangelicals in their denominations, a broadening of their views and fresh ecumenical engagement. Reformed and charismatic sectors grew, black-led churches arose, gender issues became controversial, socio-political involvement increased and relative prosperity had major consequences. By the end of the period the movement was much more diverse than at its beginning.
See the description of the article below:
Anvil first appeared in 1984. In this article, David Bebbington, a leading historian of evangelicalism, demonstrates how the half-century around that date witnessed a variety of changes within the Evangelical movement in Britain. Although the most typical characteristics of Evangelicals survived, there was a decline in anti-Catholicism, Keswick teaching, premillennial eschatology, traditional missionary-mindedness and internal unity. On the other hand there was a rise in the proportion of Evangelicals in their denominations, a broadening of their views and fresh ecumenical engagement. Reformed and charismatic sectors grew, black-led churches arose, gender issues became controversial, socio-political involvement increased and relative prosperity had major consequences. By the end of the period the movement was much more diverse than at its beginning.
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