Evangelical Movements

This semester, as a class, we have peeled away the layers of what evangelicalism and fundamentalism means throughout history, especially in our Western culture. I am intrigued with them both and their very presence in many of our modern-day congregations, as well as the secular parts of our society. After visiting Grace Covenant Church of Austin, Texas, many of the attributes that have been emphasized in books such as Rediscovering an Evangelical Heritage by Donald Dayton and American Apocalypse by Matthew Sutton, I experienced while visiting Grace.

While reading this book, the differences between the ideas of Wesleyan belief and Fundamentalism become clear. In the introduction, Al Truesdale lays out the book’s thesis, saying that, “We shall see that differences between fundamentalism and Wesleyan theology are so important that denominations in the Wesleyan tradition cannot adopt fundamentalism without forfeiting essential parts of what it means to be Wesleyan.” (pg.8). Both traditions have high views of scripture, but the main differences that the book describes is that Weslyans, “developed a doctrine of scripture that focused on its role in transforming the believer’s inner being as the ground for reordering behavior. Fundamentalism, developed a doctrine of scripture that tended to focus on reordering behavior in obedience to a body of propositional truths.” (pg. 27). In other words, many of the differences between fundamentalists and Wesleyans are due to their differing views on how the Bible should be viewed. Throughout the book, this viewpoint holds true throughout each topic of

As we have peeled away the layers of what evangelicalism and fundamentalism means throughout history, especially in our Western culture I am intrigued as to both and their very intense presence in many of our modern-day congregations. “Yet, the vast majority of evangelicals around the world today hail from Holiness, Pentecostal, and charismatic congregations”. After visiting Grace Covenant Church of Austin Texas, much of those aforementioned ‘typical’ contributions that have been emphasized in books such as The American Evangelical Story by Douglas Sweeney and American Apocalypse by Matthew Sutton, I experienced ever present at Grace.

This sermon revolved around the topic of Arminianism (stereological thought that involves the Protestant Community, which is based on Dutch Reformed theologian, Jacobus Arminius). Edwards’ main focus with this sermon was to let people know that God gave them the power of faith to help lead them to salvation.

In this world there are many things/issues that people disagree on, these disagreements go from the smallest things, to the most complex. Disagreements are about all kinds of things, sometimes the cause protest or leads to a jury trial. In the book To Kill a Mockingbird by Harper Lee, Scout the (main character) is the protagonist; she lives in Maycomb, this is a “racist town”, she lives with her father, Atticus, he is a lawyer, and her brother, Dill. In this strange town lives a black guy that everyone thinks rapped a woman, Tom Robinson, but Atticus, is trying to help him. Scout who doesn’t know much about “Negros” and with her father trying to help one, things gets a little complicated because she tries to help, but

Nineteenth century America contained a baffling cluster of Protestant factions and categories, with distinctive teachings, practices, and hierarchical structures. However, by the 1830s these bodies had a profound zealous accentuation in like manner. Protestantism has constantly contained a critical outreaching strain, yet it was in the nineteenth century that a specific style of zeal turned into the overwhelming type of otherworldly expression. What most importantly else portrayed this zeal was its dynamism, the pervasive feeling of lobbyist vitality it discharged. As Charles Grandison Finney, the main outreaching of mid-nineteenth century America, put it: "religion is the work of man, it is something for man to do." This fervent activism included a critical doctrinal move far from the predominately Calvinist introduction that had portrayed a lot of eighteenth-century American Christianity.

I have chosen to discuss the Christian movement known as the Prosperity Gospel. I will attempt to discuss and explain the Prosperity Gospel movement’s origins, distinctive beliefs along with the impact it has had on Christendom. The Prosperity Gospel movement began to make inroads in American culture in the 1950's. White Christians were benefitting from a post-war economy and were living, in many ways, the benefits promised by this movement.

Evangelicalism originated in 1738, with many theological sects of christianity assisting to its association. The religions that help assist Evangelicalism is English Methodism, the Moravian Church, and German Lutheran Pietism. Conspicuously, Methodists were at the seed of precipitating this new movement during the First Great Awakening. Today, Evangelicals are located over many Protestant sects, as well as in different churches not subsumed to a specific sect. Many major leaders and major figures of the Evangelical Protestant movement were George Whitefield, John Wesley, Jonathan Edwards, Billy Graham, Harold John Ockenga, John Stott and Martyn Lloyd-Jones. The movement acquired huge momentum during the 18th and 19th centuries with the Great

Sinitiere, P. L. (2013). Will the evangelical church remove the color line?: Historical reflections on divided by faith. Christian Scholar's Review, 43(1), 41-63. Retrieved from http://0-search.proquest.com.library.trevecca.edu/docview/1443781598?accountid=29083

The Baptists and Evangelical methods were becoming fast-growing religions in the country. The Evangelical instinct favored average people over privileged and high classed people. The reason to this was their belief that deliverance was more important at the moment. Evangelical churches were determined by the idea of travelling from place to place. It also included the Calvinist tradition, which emphasized upon the thought of shallow corruption of the nation. Their idea was that a single could only be rescued through the assistance of God. Otherwise, the new evangelical settled their belief that an individual could claim their “free will” in determining to be relieved. By that suggestion, the salvation was wide-open to

Jack Kerouac was an American writer known for his most famous novel On the Road. Jack Kerouac was born as Jean-Louis Lebris de Kerouac on March 12, 1922 in a neighborhood known as “Little Canada” located in Lowell, Massachusetts. Kerouac was born to Leo and Gabrielle who were immigrants of Quebec, Canada. Growing up in a French-Canadian household Kerouac spoke on french up till the age of seven. He was raised in a Roman Catholic faith which was a very strong influence throughout his life, and his writing. He was the youngest of three children.

The writer of the book of Ecclesiastes is correct, “What has been will be again, what has been done will be done again; there is nothing new under the sun.” (Eccl 1:9). It is especially true in America. Racial and ethnic divisions appear to be just as wide as they were during era of slavery, Reconstruction, and Jim Crow. Within the past century, Christianity in America, particularly Evangelical Christianity has endeavored to address social issues like racism but unfortunately has been relatively unsuccessful. Evangelicalism, particularly white evangelicalism must expand their understanding of cultural engagement to include more than abortion and homosexuality. To be relevant, and maintain any semblance of integrity, evangelicalism must apply different strategies regarding racism, classism, justice, and equality. As an African American evangelical preacher, I believe that Scripture had more to say about liberation other than the famous words in Exodus, “Let my people go!” The question is how is an evangelical who is committed to the sufficiency of

Church history reveals that a number of serious biblical doctrinal controversies occurred during the late 1800s and early 1900s that gave occasion for the formulation of certain fundamentalist principals to be implemented as a clarification and remedy against unbiblical manifestations. The authority of the Bible was brought into serious question.

I’m writing to you today regarding the nursing job vacancy you posted on (Website Name). I was thrilled to see that the role perfectly suits my education and skill-set, and I am confident that I can rise to the challenge.

In doing so, we can discover that final authority is not in and of scripture itself but of the Triune God who is the Author of scripture. The second obstacle to consider is that many have dismissed scripture as a book of Israelitic & Christian stories. Wright contends that these stories are told to inform us of “internal dynamics” of the past so as to engage us in the present for transformation into Christ-likeness. (p.25). Thirdly, Wright asserts that the question of scripture’s authority should not be viewed as a list of rules where God condescends to man. Rather, scripture should be received as God’s purpose to save and renew the entire world by authorizing the church—God’s agent in the world—with His mission through the work of the Holy Spirit. Thus, it is imperative that biblical scholars “see the role of scripture not simply as being [informative about or revelatory of God’s truth] but as a means of God’s action in and through us.” (p.28)