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Leading evangelical thinkers engage--and are engaged by--the most explosive and discussed theorists of empire in the first decade of the twenty-first century, Michael Hardt and Antonio Negri.
A study of the relations between nineteenth-century science and Christianity.
Revelation speaks to the reality that we are caught in the fray of cosmic conflict. We are guilty. We've already been contaminated. But it's not too late for us to exit empire and enter the kingdom. We are yet both victim and victimizer. We have healing work to do, and we must take responsibility for the ways in which we have benefited from and been complicit with the religion of empire. This is the truth of Revelation. God wants to liberate us in body, heart, soul, and mind.Revelation reveals how scapegoating functions within empire to define its own boundaries and contours as being over and against wicked others.Revelation critiques wealth and shows that even in the first century there was prophetic critique against an economic system that was based on abundance for some, while exploiting the rest.Revelation demonstrates the importance of liturgy as something that forms people into the likeness of either empire or the lamb.Revelation reveals an alternative social order which becomes the center of resistance rooted in a vision of what the book describes as "the multitude."
In 1854, American Presbyterian missionaries arrived in Egypt as part of a larger Anglo-American Protestant movement aiming for worldwide evangelization. Protected by British imperial power, and later by mounting American global influence, their enterprise flourished during the next century. American Evangelicals in Egypt follows the ongoing and often unexpected transformations initiated by missionary activities between the mid-nineteenth century and 1967--when the Six-Day Arab-Israeli War uprooted the Americans in Egypt. Heather Sharkey uses Arabic and English sources to shed light on the many facets of missionary encounters with Egyptians. These occurred through institutions, such as schools and hospitals, and through literacy programs and rural development projects that anticipated later efforts of NGOs. To Egyptian Muslims and Coptic Christians, missionaries presented new models for civic participation and for women's roles in collective worship and community life. At the same time, missionary efforts to convert Muslims and reform Copts stimulated new forms of Egyptian social activism and prompted nationalists to enact laws restricting missionary activities. Faced by Islamic strictures and customs regarding apostasy and conversion, and by expectations regarding the proper structure of Christian-Muslim relations, missionaries in Egypt set off debates about religious liberty that reverberate even today. Ultimately, the missionary experience in Egypt led to reconsiderations of mission policy and evangelism in ways that had long-term repercussions for the culture of American Protestantism.
This groundbreaking collection considers empire from a global perspective, exploring the role of evangelicals in political, social, and economic engagement at a time when empire is alternately denounced and embraced. It brings noted thinkers from a range of evangelical perspectives together to engage the most explosive and discussed theorists of empire in the first decade of the twenty-first century--Michael Hardt and Antonio Negri. Using their work as a springboard, the contributors grapple with the concept of empire and how evangelicalism should operate in the world of empire.
A Palestinian Christian theologian shows how the reality of empire shapes the context of the biblical story, and the ongoing experience of Middle East conflict.
* Winner of the 2017 National Book Critics Circle Award * National Book Award Finalist * Time magazine Top 10 Nonfiction Book of the Year * New York Times Notable Book * Publishers Weekly Best Books of 2017 This “epic history” (The Boston Globe) from Pulitzer Prize-winning historian Frances FitzGerald is the first to tell the powerful, dramatic story of the Evangelical movement in America—from the Puritan era to the 2016 election. “We have long needed a fair-minded overview of this vitally important religious sensibility, and FitzGerald has now provided it” (The New York Times Book Review). The evangelical movement began in the revivals of the eighteenth and nineteenth centuries, known in America as the Great Awakenings. A populist rebellion against the established churches, it became the dominant religious force in the country. During the nineteenth century white evangelicals split apart, first North versus South, and then, modernist versus fundamentalist. After World War II, Billy Graham attracted enormous crowds and tried to gather all Protestants under his big tent, but the civil rights movement and the social revolution of the sixties drove them apart again. By the 1980s Jerry Falwell and other southern televangelists, such as Pat Robertson, had formed the Christian right. Protesting abortion and gay rights, they led the South into the Republican Party, and for thirty-five years they were the sole voice of evangelicals to be heard nationally. Eventually a younger generation proposed a broader agenda of issues, such as climate change, gender equality, and immigration reform. Evangelicals now constitute twenty-five percent of the American population, but they are no longer monolithic in their politics. They range from Tea Party supporters to social reformers. Still, with the decline of religious faith generally, FitzGerald suggests that evangelical churches must embrace ethnic minorities if they are to survive. “A well-written, thought-provoking, and deeply researched history that is impressive for its scope and level of detail” (The Wall Street Journal). Her “brilliant book could not have been more timely, more well-researched, more well-written, or more necessary” (The American Scholar).
Persecution of Christians in the Middle East has been a recurring theme since the middle of the nineteenth century. The topic has experienced a resurgence in the last few years, especially during the Trump era. Middle Eastern Christians are often portrayed as a homogeneous, helpless group ever at the mercy of their Muslim enemies, a situation that only Western powers can remedy. The Politics of Persecution revisits this narrative with a critical eye. Mitri Raheb charts the plight of Christians in the Middle East from the invasion of Napoleon Bonaparte in 1799 to the so-called Arab Spring. The book analyzes the diverse socioeconomic and political factors that led to the diminishing role and numbers of Christians in Palestine, Egypt, Syria, Lebanon, and Jordan during the eras of Ottoman, French, and British Empires, through the eras of independence, Pan-Arabism, and Pan-Islamism, and into the current era of American empire. With an incisive exposé of the politics that lie behind alleged concerns for these persecuted Christians--and how the concept of persecution has been a tool of public diplomacy and international politics--Raheb reveals that Middle Eastern Christians have been repeatedly sacrificed on the altar of Western national interests. The West has been part of the problem for Middle Eastern Christianity and not part of the solution, from the massacre on Mount Lebanon to the rise of ISIS. The Politics of Persecution, written by a well-known Palestinian Christian theologian, provides an insider perspective on this contested region. Middle Eastern Christians survived successive empires by developing great elasticity in adjusting to changing contexts; they learned how to survive atrocities and how to resist creatively while maintaining a dynamic identity. In this light, Raheb casts the history of Middle Eastern Christians not so much as one of persecution but as one of resilience.
In this inaugural Prophetic Christianity volume, fifteen contributors share their visions for a biblically centered, culturally engaged, and historically infused evangelicalism. Interacting with a wide variety of influential thinkers, they articulate several approaches to creating a socially responsible, gospel-centric, and ecumenical evangelical identity. Contributors: Raymond C. Aldred Vincent Bacote Bruce Ellis Benson Malinda Elizabeth Berry Chris Boesel John R. Franke David Gushee Peter Goodwin Heltzel Pamela Lightsey Cherith Fee Nordling Ruth Padilla-DeBorst Gabriel Salguero Helene Slessarev-Jamir Christian T. Collins Winn Telford Work
In 1812, eight American missionaries, under the direction of the recently formed American Board of Commissioners for Foreign Missions, sailed from the United States to South Asia. The plans that motivated their voyage were ano less grand than taking part in the Protestant conversion of the entire world. Over the next several decades, these men and women were joined by hundreds more American missionaries at stations all over the globe. Emily Conroy-Krutz shows the surprising extent of the early missionary impulse and demonstrates that American evangelical Protestants of the early nineteenth century were motivated by Christian imperialism—an understanding of international relations that asserted the duty of supposedly Christian nations, such as the United States and Britain, to use their colonial and commercial power to spread Christianity. In describing how American missionaries interacted with a range of foreign locations (including India, Liberia, the Middle East, the Pacific Islands, North America, and Singapore) and imperial contexts, Christian Imperialism provides a new perspective on how Americans thought of their country’s role in the world. While in the early republican period many were engaged in territorial expansion in the west, missionary supporters looked east and across the seas toward Africa, Asia, and the Pacific. Conroy-Krutz’s history of the mission movement reveals that strong Anglo-American and global connections persisted through the early republic. Considering Britain and its empire to be models for their work, the missionaries of the American Board attempted to convert the globe into the image of Anglo-American civilization.