In Evangelicals and the Continental Divide Sam Reimer finds surprising levels of uniformity among evangelicals on both sides of the border. He shows that both American and Canadian evangelicals share highly similar religious identities, central beliefs, moral and subcultural boundaries, and social attitudes. Reimer found that American evangelicals did not distinguish themselves through greater conservatism or greater commitment but did connect politics and faith to a much greater extent than their Canadian counterparts, while evangelicals in Canada evinced greater tolerance. He argues that these differences point to an enduring importance of national historical and cultural differences, whereas regional differences are not as significant.Using data obtained from 118 in-depth interviews with evangelicals in both countries as well as a representative poll of 3,000 Canadians and 3,000 Americans, Reimer details the inner workings of the evangelical subculture and gives us an understanding of evangelical similarities and differences across the two nations.

In Evangelicals and the Continental Divide Sam Reimer finds surprising levels of uniformity among evangelicals on both sides of the border. He shows that both American and Canadian evangelicals share highly similar religious identities, central beliefs, moral and sub-cultural boundaries, and social attitudes. Reimer found that American evangelicals did not distinguish themselves through greater conservatism or greater commitment but did connect politics and faith to a much greater extent than their Canadian counterparts, while evangelicals in Canada evinced greater tolerance. He argues that these differences point to an enduring importance of national historical and cultural differences, whereas regional differences are not as significant. Using data obtained from 118 in-depth interviews with evangelicals in both countries as well as a representative poll of 3,000 Canadians and 3,000 Americans, Reimer details the inner workings of the evangelical subculture and gives us an understanding of evangelical similarities and differences across the two nations.

In Evangelicals and the Continental Divide Sam Reimer finds surprising levels of uniformity among evangelicals on both sides of the border. He shows that both American and Canadian evangelicals share highly similar religious identities, central beliefs, moral and sub-cultural boundaries, and social attitudes. Reimer found that American evangelicals did not distinguish themselves through greater conservatism or greater commitment but did connect politics and faith to a much greater extent than their Canadian counterparts, while evangelicals in Canada evinced greater tolerance. He argues that these differences point to an enduring importance of national historical and cultural differences, whereas regional differences are not as significant. Using data obtained from 118 in-depth interviews with evangelicals in both countries as well as a representative poll of 3,000 Canadians and 3,000 Americans, Reimer details the inner workings of the evangelical subculture and gives us an understanding of evangelical similarities and differences across the two nations.

This work presents an evangelical theology of the child nurtured in the context of American evangelicalism and affluence. It employs an eclectic theological-critical method to produce a theological anthropology of the affluent American-evangelical child (AAEC) through interdisciplinary evangelical engagement of American history, sociology, and economics. Sims articulates how affluence constitutes a significant impediment to evangelical nurture of the AAEC in the "discipline and instruction of the Lord." Thus, the problem he addresses is nurture in evangelical affluence, conceived as a theological-anthropological problem. Nurture in the cultural matrices of the evangelical affluence generated by technological consumer capitalism in the U.S. impedes spiritual and moral formation of the AAEC for discipleship in the way of the cross. This impediment risks disciplinary formation of the AAEC for capitalist culture, cultivates delusional belief that life consists in an abundance of possessions, and hinders the practice of evangelical liberation of the poor on humanity's underside. The result is the AAEC's spiritual-moral "lack" in late modernity. Chapter 1 introduces the problem of the AAEC. Chapters 2 and 3 provide a diachronic lens for the theological anthropology of the AAEC through critical assessment of the theological anthropologies of the child in Jonathan Edwards, Horace Bushnell, and Lawrence Richards. Chapters 4 and 5 constitute the synchronic perspective of the AAEC. Chapter 4 presents an evangelical sociology of the AAEC, drawing upon William Corsaro's theory of "interpretive reproductions," and chapter 5 constructs an evangelical theology of the AAEC through critical interaction with John Schneider's moral theology of affluence. Chapter 6, "Whither the AAEC?," concludes with a recapitulation of the work and a forecast of possible futures for the AAEC in the twenty-first century.

At a time when Canadians were arguing about the merits of a new flag, the birth-control pill, and the growing hippie counterculture, the leaders of Canada's largest Protestant church were occupied with turning much of English-Canadian religious culture on its head. In After Evangelicalism, Kevin Flatt reveals how the United Church of Canada abruptly reinvented its public image by cutting the remaining ties to its evangelical past. Flatt argues that although United Church leaders had already abandoned evangelical beliefs three decades earlier, it was only in the 1960s that rapid cultural shifts prompted the sudden dismantling of the church's evangelical programs and identity. Delving deep into the United Church's archives, Flatt uncovers behind-the-scenes developments that led to revolutionary and controversial changes in the church's evangelistic campaigns, educational programs, moral stances, and theological image. Not only did these changes evict evangelicalism from the United Church, but they helped trigger the denomination's ongoing numerical decline and decisively changed Canada's religious landscape. Challenging readers to see the Canadian religious crisis of the 1960s as involving more than just Quebec's Quiet Revolution, After Evangelicalism unveils the transformation of one of Canada's most prominent social institutions.

A shrewd synthesizer, gifted popularizer, and inspiring founder of the Christian and Missionary Alliance movement, A.B. Simpson (1843-1919) was enmeshed in the most crucial threads of evangelical Christianity at the turn of the twentieth century. Daryn Henry presents Simpson's life and ministry as a vivid, fascinating, and paradigmatic study in evangelical religious culture, during a time when the conservative wing of the movement has often been overlooked. Simpson's ministry, Henry explains, fused the classic evangelical emphasis on revivalist conversion with the intensification of that sensibility in the quest for the deeper Christian life of holiness. Recovering the practice of divine healing, Simpson emphasized a dynamically empowered and supernaturally animated Christianity that would spill over into nascent Pentecostalism. His encouragement of cross-cultural missions was part of a trend that unleashed the dramatic rise of world Christianity across the Global South. All the while, his Biblical literalism, antagonism to modernist theology, campaigns against evolution, and views on premillennialism, Biblical prophecy, and the role of Israel in the end times made Simpson a precursor of the fundamentalist melees of subsequent decades. From his upbringing in rural Canada and confessional Scottish Presbyterianism, Simpson journeyed into the heart of American evangelicalism revolving around his base in New York City. Against most previous writing on Simpson, Henry's biography presents both continuities and discontinuities in the development of modern interdenominational evangelicalism out of the denominational evangelicalism of the nineteenth century.

Various scholars discuss the thesis put forth in David Bebbington's increasingly popular 1989 book, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s.

Evangelicals have been scandalized by their association with Donald Trump, their megachurches summarily dismissed as “religious Walmarts.” In The Subversive Evangelical Peter Schuurman shows how a growing group of “reflexive evangelicals” use irony to critique their own tradition and distinguish themselves from the stereotype of right-wing evangelicalism. Entering the Meeting House – an Ontario-based Anabaptist megachurch – as a participant observer, Schuurman discovers that the marketing is clever and the venue (a rented movie theatre) is attractive to the more than five thousand weekly attendees. But the heart of the church is its charismatic leader, Bruxy Cavey, whose anti-religious teaching and ironic tattoos offer a fresh image for evangelicals. This charisma, Schuurman argues, is not just the power of one individual; it is a dramatic production in which Cavey, his staff, and attendees cooperate, cultivating an identity as an “irreligious” megachurch and providing followers with a more culturally acceptable way to practise their faith in a secular age. Going behind the scenes to small group meetings, church dance parties, and the homes of attendees to investigate what motivates these reflexive evangelicals, Schuurman reveals a playful and provocative counterculture that distances itself from prevailing stereotypes while still embracing a conservative Christian faith.

Drawing on her groundbreaking research at evangelical churches near the U.S. border with Canada -- two in Buffalo, New York, and two in Hamilton, Ontario -- Lydia Bean compares how American and Canadian evangelicals talk about politics incongregational settings.

One of the most significant transformations in twentieth-century Christianity is the emergence and development of Pentecostalism. With over five hundred million followers, it is the fastest-growing movement in the world. An incredibly diverse movement, it has influenced many sectors of Christianity, flourishing in Africa, Latin America, and Asia and having an equally significant effect on Canada. Bringing together a previously scattered and somewhat hidden literature, Canadian Pentecostalism provides the first comprehensive overview of the subject. The collection is broad in focus, examining classical Pentecostalism, charismatic movements in the Roman Catholic and mainline Protestant traditions, and neo-Pentecostalism. Contributing authors examine historical debates about the origins of the movement, the response of Pentecostalism to institutionalization and globalization, and the roles of women, indigenous peoples, and immigrants within the Canadian movement.