Referring to U.S. Evangelicalism and Neo-Pentecostalism, this book presents a comprehensive historical description of the movement and concept of "Spiritual Mapping," with special attention to theological and anthropological concepts. The result is a facinating picture of modern Christian Americanism.

Referring to US Evangelicalism and Neo-Pentecostalism, this book presents a comprehensive historical description of the movement and concept of Spiritual Mapping, with special attention to theological and anthropological concepts. It presents a picture of modern Christian Americanism.

This volume presents interdisciplinary, intercultural, and interreligious approaches directed toward the articulation of a pneumatological theology in its broadest sense, especially in terms of attempting to conceive of a spirit-filled world.

In 1974 nearly 3,000 evangelicals from 150 nations met at the Lausanne Congress on World Evangelization. Amidst this cosmopolitan setting and in front of the most important white evangelical leaders of the United States members of the Latin American Theological Fraternity spoke out against the American Church. Fiery speeches by Ecuadorian René Padilla and Peruvian Samuel Escobar revealed a global weariness with what they described as an American style of coldly efficient mission wedded to a myopic, right-leaning politics. Their bold critiques electrified Christians from around the world. The dramatic growth of Christianity around the world in the last century has shifted the balance of power within the faith away from traditional strongholds in Europe and the United States. To be sure, evangelical populists who voted for Donald Trump have resisted certain global pressures, and Western missionaries have carried Christian Americanism abroad. But the line of influence has also run the other way. David R. Swartz demonstrates that evangelicals in the Global South spoke back to American evangelicals on matters of race, imperialism, theology, sexuality, and social justice. From the left, they pushed for racial egalitarianism, ecumenism, and more substantial development efforts. From the right, they advocated for a conservative sexual ethic grounded in postcolonial logic. As Christian immigration to the United States burgeoned in the wake of the Immigration Act of 1965, global evangelicals forced many American Christians to think more critically about their own assumptions. The United States is just one node of a sprawling global network that includes Korea, India, Switzerland, the Philippines, Guatemala, Uganda, and Thailand. Telling stories of resistance, accommodation, and cooperation, Swartz shows that evangelical networks not only go out to, but also come from, the ends of the earth.

A complete religious topography of a mid-sized Canadian city in the early twenty-first century, inspired by the Harvard Pluralism Project.

Pentecostal-charismatics in Latin America and among Latinos: communities that share profound historical, linguistic and cultural roots. This compilation brings together practitioners and academics with pentecostal-charismatic affiliations, who analyse from within the development of the movement among these diverse communities.

American Possessions examines Third Wave evangelical spiritual warfare, a contemporary movement of evangelicals focused on banishing demons from human bodies, material objects, land, regions, political parties, and nation states. McCloud argues that spiritual warfare provides an ideal case study for identifying some prescient tropes in modern American religion and culture.

Spirit Possession and Communication in Religious and Cultural Contexts explores the phenomenon of spirit possession, focusing on the religious and cultural functions it serves as a means of communication. Drawing on the multidisciplinary expertise of philosophers, anthropologists, historians, linguists, and scholars of religion and the Bible, the volume investigates the ways that spirit possession narratives, events, and rituals are often interwoven around communicative acts, both between spiritual and earthly realms and between members of a community. This book offers fresh insight into the enduring cultural and religious significance of spirit possession. It will be an important resource for scholars from a diverse range of disciplines, including religion, anthropology, history, linguistics, and philosophy.

After Haiti was struck by a devastating earthquake on January 12, 2010, aid workers and offers of support poured in from around the world. Tellingly, though, news reports on the catastrophe and relief efforts frequently included a pejorative description of the country that outsiders were determined to rebuild: the troubled island nation, a nation plagued by political violence. There was much talk of inventing a “new” Haiti, which would presumably mimic Western modes of development and thus mitigate political instability and crisis. As contributors to this wide-ranging book reveal, Haiti has long been marginalized as an embodiment of alterity, as the other, and the idea of a new Haiti is actually nothing new. An investigation of the notion of newness through the lenses of history and literature, urban planning, religion, and governance, The Idea of Haiti illuminates the politics and the narratives of Haiti’s past and present. The essays, which grow from original research and in-depth interviews, examine how race, class, and national development inform the policies that envision re-creating the country. Together the contributors address important questions: How will the present narratives of deviance affect international relief and rebuilding efforts? What do Haitians themselves think about Haiti, old and new? What are the potential complications and weakness of aid strategies during these trying times? And what do we mean by crisis in Haiti? Contributors: Yveline Alexis, Rutgers U; Wein Weibert Arthus, State U of Haiti; Greg Beckett, Bowdoin College; Alex Dupuy, Wesleyan U; Harley F. Etienne, U of Michigan; Robert Fatton Jr., U of Virginia; Sibylle Fischer, New York U; Elizabeth McAlister, Wesleyan U; Nick Nesbitt, Princeton U; Karen Richman, U of Notre Dame; Mark Schuller, York College (CUNY); Patrick Sylvain, Brown U; Évelyne Trouillot, State U of Haiti; Tatiana Wah, Columbia U.

An exploration of how ordinary U.S. Christians create global connections through the multibillion-dollar child sponsorship industry Child sponsorship emerged from nineteenth-century Protestant missions to become one of today’s most profitable private fund-raising tools in organizations including World Vision, Compassion International, and ChildFund. Investigating two centuries of sponsorship and its related practices in American living rooms, churches, and shopping malls, Christian Globalism at Home reveals the myriad ways that Christians who don’t travel outside of the United States cultivate global sensibilities. Kaell traces the movement of money, letters, and images, along with a wide array of sponsorship’s lesser-known embodied and aesthetic techniques, such as playacting, hymn singing, eating, and fasting. She shows how, through this process, U.S. Christians attempt to hone globalism of a particular sort by oscillating between the sensory experiences of a God’s eye view and the intimacy of human relatedness. These global aspirations are buoyed by grand hopes and subject to intractable limitations, since they so often rely on the inequities they claim to redress. Based on extensive interviews, archival research, and fieldwork, Christian Globalism at Home explores how U.S. Christians imagine and experience the world without ever leaving home.