Latin American Evangelicalism Research Articles

Reason to Believe: Cultural Agency in Latin American Evangelicalism

Reason to Believe: Cultural Agency in Latin American Evangelicalism

Reason to Believe: Cultural Agency in Latin American Evangelicalism

Reason to Believe: Cultural Agency in Latin American Evangelicalism

Reason to Believe: Cultural Agency in Latin American Evangelicalism. By David Smilde. Berkeley and Los Angeles: University of California Press, 2007. Pp. xv+262. $21.95 (cloth); $13.95 (paper).

Previous articleNext article No AccessBook ReviewReason to Believe: Cultural Agency in Latin American Evangelicalism. By David Smilde. Berkeley and Los Angeles: University of California Press, 2007. Pp. xv+262. $21.95 (cloth); $13.95 (paper).John P. BartkowskiJohn P. BartkowskiMississippi State University Search for more articles by this author Mississippi State UniversityPDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by American Journal of Sociology Volume 113, Number 6May 2008 Article DOIhttps://doi.org/10.1086/590987 Views: 32Total views on this site © 2008 by by The University of Chicago Press. All rights reserved. For permission to reuse, please contact [email protected]PDF download Crossref reports no articles citing this article.

Reason to believe: cultural agency in Latin American evangelicalism

A Note on Translations and Names Acknowledgments PART ONE: BEGINNINGS 1. Making Sense of Cultural Agency 2. The Venezuelan Context: Confronting La Crisis PART TWO: IMAGINATIVE RATIONALITY 3. Imagining Social Life I: Confronting Akrasia, Crime, and Violence 4. Imagining Social Life II: Addressing Personal and Social Issues 5. Imagining Evangelical Practice PART THREE: RELATIONAL IMAGINATION 6. The Social Structure of Conversion 7. Two Lives, Five Years Later 8. Toward a Relational Pragmatic Theory of Cultural Agency Epilogue Appendix A: Status of Evangelical Respondents after Five Years Appendix B: Methods and Methodology Appendix C: Quantitative Analysis of Networks and Conversion Glossary of Spanish Terms References Index

Reason to Believe: Cultural Agency in Latin American Evangelicalism. By David Smilde

Reason to Believe: Cultural Agency in Latin American Evangelicalism. By David Smilde

Reason to Believe: Cultural Agency in Latin American Evangelicalism – By David Smilde

Reason to Believe: Cultural Agency in Latin American Evangelicalism – By David Smilde

Fundamentalisms and Patriarchal Gender Politics

Recent studies of North American and Latin American evangelicalism suggest that the ideology and politics of charismatic and legalistic-literalist fundamentalist groups differ with regard to gender relations. Although both advocate patriarchal structures of authority, women in charismatic groups can negotiate gender relations more actively, thereby promoting their own interests. Applying this basic distinction to evangelical groups in South Korea, however, suggests that differences among the outcomes for women depend on preexisting structures of authority rather than the type of fundamentalism. When patriarchal structures of authority, especially in the family, still function, the differences between charismatic and legalistic-literalist fundamentalism become minimized. However, when these structures are breaking down or already have eroded, charismatic types of fundamentalism offer women a stronger voice and greater opportunities to renegotiate gender relations than do literalist-legalistic ones.

MOVING FORWARD WITH THE LATIN AMERICAN PENTECOSTAL MOVEMENT

Introduction Turning to God and rejoicing in hope is a basic characteristic of popular American Pentecostalism. The grassroots Pentecostal communities testify to the God of Life who loves them to the point of calling their members my people, my children, and honouring them with the call and the power to bear witness to the Good News. In the midst of enormous difficulties and uncertainties of all kinds, American Pentecostal believers find unfailing hope in the dignity that God's call confers on them and in the power of the Spirit that acts in their lives. The contagious joy of American popular Pentecostalism is such that it easily identifies with the exclamation of the biblical writer who sings out: Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace that he freely bestowed on us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he lavished on us. With all wisdom and insight he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory. (Ephesians 1:3-12). Over a period that spans various decades, several diverse expressions of the broad Pentecostal movement of America have consciously drawn together to better express their ecumenical vocation and to challenge and support one another in their social and prophetic witness in American society. This dynamic, rich process in time became more cohesive. Under the name of Latin American Evangelical Pentecostal it sponsored numerous national and regional gatherings which strengthened their genuinely American character and enabled it to participate with its own identity in the ecumenical movement. This article focuses on some of the efforts and intentions of the American Evangelical Pentecostal Commission, not in a triumphalistic sense but in order to contribute its experience to the wider discussion of the renewal of the churches in God's mission. I. A PENTECOSTALISM OF THE PEOPLE When we talk about the American Evangelical Pentecostal Commission (CEPLA), we are talking about a wide-ranging, dynamic, participatory process involving a American and Caribbean Pentecostalism that is Creole, indigenous and independent, a Pentecostalism that expresses a religiosity deeply rooted in popular culture. This stream of American Pentecostal.ism is ecumenical in vocation, preaching the unity of the church, and is anti-authoritarian and nationalist in character. It tries to assume the community dimension of love of one's neighbour and resistance to injustice. The Pentecostal process under way in America may rightly be called a Pentecostalism of the people. In Venezuela, for example, this form of popular Pentecostalism is embodied in the Venezuelan Pentecostal Evangelical Union (UEPV). This type of Venezuelan Pentecostalism, represented by the UEPV, has its roots in the Pentecostal movement founded by the North American missionary G.F. Bender, who arrived in Venezuela on 25 February 1914 and settled in Barquisimeto, where he founded a strictly independent Pentecostal movement in 1919. When the Assemblies of God arrived in Venezuela in 1940, Bender's Pentecostal movement had already been at work in the country for many years and some of the pastors who were later to set up the UEPV had been working alongside him. …

Revolutionary Evangelicals in Nicaragua: Political Opportunity, Class Interests, and Religious Identity

This article examines the demographic characteristics and political attitudes and behaviors of Nicaraguan evangelicals, Roman Catholics, and nonreligious. Analysis of data from a nationally representative 1990 Gallup survey - conducted showy after the national election in which the revolutionary FSLN was swept from power by the opposition - shows that Nicaraguan evangelicals were stronger supporters of the leftist Sandinistas than was the Catholic majority. These findings challenge the conventional wisdom of earlier literature that Latin American evangelicals are inherently apolitical, other-worldly, or right-wing. These findings underscore the theoretical importance of accounting for prevailing political opportunity structures and social class interests in understanding the varied political commitments and behaviors of Latin American evangelicals.

Latin American Evangelicals Enter the Public Square

Latin American Evangelicals Enter the Public Square

A Latin American Evangelical View of Base Communities

A Latin American Evangelical View of Base Communities

THE SECOND LATIN AMERICAN EVANGELICAL CONFERENCE

International Review of MissionVolume 51, Issue 201 p. 75-78 THE SECOND LATIN AMERICAN EVANGELICAL CONFERENCE HOWARD W. YODER, HOWARD W. YODERSearch for more papers by this author HOWARD W. YODER, HOWARD W. YODERSearch for more papers by this author First published: January 1962 https://doi.org/10.1111/j.1758-6631.1962.tb03517.xAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume51, Issue201January 1962Pages 75-78 RelatedInformation

LATIN AMERICAN EVANGELICAL CONFERENCE: BUENOS AIRES, JULY 18th‐30th, 1949

International Review of MissionVolume 39, Issue 153 p. 76-82 LATIN AMERICAN EVANGELICAL CONFERENCE: BUENOS AIRES, JULY 18th-30th, 1949 B. FOSTER STOCKWELL Ph.D., B. FOSTER STOCKWELL Ph.D.Search for more papers by this author B. FOSTER STOCKWELL Ph.D., B. FOSTER STOCKWELL Ph.D.Search for more papers by this author First published: January 1950 https://doi.org/10.1111/j.1758-6631.1950.tb01661.xCitations: 1AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Citing Literature Volume39, Issue153January 1950Pages 76-82 RelatedInformation