Leaving the Church Behind: Applying a Deconversion Perspective to Evangelical Exit Narratives

The motivating factors and structural processes of religious exits have been important inquiries in the sociology of religion and are increasingly important to the field of non-religious studies. Based on qualitative research with 20 former post-Boomer Evangelical Christians, this article takes a phenomenological–hermeneutical approach to understanding religious exiting by examining narratives of deconversion. The narrative data presented in this article depict Evangelical exits from a deconversion perspective where exiters emphasize breaking away from the constraints of hegemonic Christianity rather than turning to secularity. The findings suggest that framing the intentional rejection of faith as ‘deconversion’ transforms exit narratives into a necessary cultural repertoire that encourages individuals to challenge religious domination and makes finding acceptance and validation easier in an established community of non-believers. By emphasizing the negative impact of religion, even after non-religious worldviews have been adopted, deconverts come to know who they currently are in the light of who they once were.     

The Established Church and Evangelical Theology: John Wesley's Ecclesiology

From the earliest years of the eighteenth century evangelical revival in Great Britain, John Wesley developed a particular ecclesiology. If John Wesley can be accused of having an overly pragmatic bent, this certainly was not true of his ecclesiology. His understanding of church order developed early during the revival and was eventually put into full practice in the controversial year 1784. This article defends the view that sacramental theology dictated the direction of church order according to John Wesley. Those who have interpreted Wesley as primarily a pragmatist on ecclesial practice have misinterpreted his own writings on the topic.     

Freedom of Religion and The Evangelical Lutheran Church in Denmark

This article investigates how Africans in Zululand, South Africa, viewed Lutheran missionaries in the 1950's. The main source is a thorough report Zulu pastor S. A. Mbatha gave in answer to a survey initiated by the Swedish missionary Helge Fosseus in 1957. Fosseus wanted to find out more about the causes of increasing African resistance to mission, church and Christianity. Mbatha replied that missionaries were seen by Africans as enemies in that they shared white South African society's prevailing attitude toward blacks. Missionaries were characterized as exploiters and betrayers. This negative image contrasts strongly with the picture the missionaries painted of themselves as Africans' friends and allies in the struggle against increasing discrimination. The last part of the article discusses possible causes for the large difference between the missionaries' self-understanding and the Africans' image of the missionaries.     

Psychological Types of Male Evangelical Church Leaders

A sample of 57 male evangelical church leaders completed a measure of psychological type. The data demonstrated that between one-quarter and one-third (28%) displayed a preference for sensing, feeling, and judging as either ESFJ or ISFJ. This is consistent with findings from other recent studies concerned with the personality profile of clergy.     

Eugene Carson Blake: Renewal in Church and Society

This article reviews the ecumenical involvement of Eugene Carson Blake, the second general secretary of the World Council of Churches (WCC) from 1966 to 1972, focusing on the support for the US civil rights movement and rejection of racism that he brought with him to the WCC. It also examines his role at the WCC's 4th Assembly, in Uppsala, which is often seen as a turning point in ecumenical history.     

Reviving the Mainline: An Overview of Clergy Support for Evangelical Renewal Movements

Evangelical renewal movements (ERMs) are proliferating in the old Protestant mainline and they show few signs of splitting from their parent denominations. Ironically, the very theological pluralism that ERMs seek to eliminate has provided an opportunity for their entry and a barrier for their expulsion. This essay offers an introduction to the evangelical movements arising in the mainline and reports the initial findings from a survey of United Methodist clergy's involvement in ERMs. As expected, United Methodist clergy are predominantly older, white males leading small congregations. Surprisingly, however, fully 29 percent of the clergy do not have a seminary degree and more than half of those with seminary degrees did not attend United Methodist-affiliated schools—with 22 percent attending an evangelical seminary. The clergy involved in ERMs are younger, more likely to have attended evangelical seminaries (or no seminary at all), and hold more exclusive Christian beliefs. The survey also found that the once isolated evangelical clergy of the United Methodist Church are now embedded in evangelical associations and hold friendships with other evangelical clergy. The implications of these findings are discussed.     

Martin Bucer and Church Renewal in Europe

Abstract

Owing to his many personal contacts and tireless activity as a letter writer, Bucer presided over an extensive network of correspondents and ideas in Europe. However, Bucer differs from other great Reformation figures in so far as he considered his connections with the churches in Europe to be a theological mission. Each of these churches was expected to live in community with the others and to inform them of successes, failures and difficulties, thereby sharing or receiving inspiration for the work of Church renewal. At the centre of Bucer's efforts stands the proclamation of the lordship of Christ. The discursive nature of this theology enabled Bucer to tolerate great religious diversity. This flexibility ended where a church—such as the Roman church—or the political power—such as Emperor Charles V after the collapse of the Schmalkaldic League—dictated a single form of Christian belief. In this instance Bucer, in the name of the lordship of Christ, issued a summons to spiritual and religious resistance.     

The Emerging Church in Transatlantic Perspective

Is the Emerging Church movement (ECM) a single transnational movement? Or is it a series of parallel religious orientations framed by nationally specific contexts? Cross‐national comparisons of the many manifestations of the ECM remain scarce, especially as the development of the ECM across the globe (e.g., in the United States, the United Kingdom, Australia, and New Zealand) is most certainly affected by divergent histories and socioreligious landscapes. Focusing on a comparative analysis of the United Kingdom and the United States, I trace how these different cultural contexts determine variant patterns of ECM identity formation. Overall, a global perspective on the ECM calls for a theorization of the national development of religious movements and takes seriously the cultural and historical experiences that shape both its emergence in particular nations and the differentiated development of distinctive manifestations of ECM identity.     

The Politics of Self-Respect: A Feminist Perspective

Recent liberal moral and political philosophy has placed great emphasis on the good of self-respect. But it is not always evident what is involved in self-respect, nor is it evident how societies can promote it. Assuming that self-respect is highly desirable, I begin by considering how people can live in a self-respecting fashion, and I argue that autonomous envisaging and fulfillment of one's own life plans is necessary for self-respect. I next turn to the question of how societal implementation of rights may affect self-respect, and I urge that discretionary rights, which allow people to decline the benefits they confer, support self-respect more effectively than mandatory rights, which forbid people to refuse the benefits they confer. I conclude by examining the import of these contentions for feminist theory. I believe that my arguments are of particular concern to women because women have traditionally been victimized by a mandatory right to play a distinctively “feminine” role which has undermined their self-respect.     

Religion and Health: Holistic Wellness From the Perspective of Two African American Church Denominations

This study examined differences in beliefs, concerns, practices, and perceptions of susceptibility to illness by gender and religion in 2 Baptist and 3 Seventh Day Adventist (SDA) African American churches. A modified Health Belief Model Questionnaire was completed by 363 African Americans. Health beliefs were more related to gender than to religion. Results revealed that women were concerned about being ill, being susceptible to illness, and expressed confidence in doctors. Men exercised more frequently, were sick less, and felt less susceptible to illness. SDAs believed in following a certain diet and avoiding alcohol and cigarettes. SDA women and Baptist men thought more about health than did SDA men or Baptist women.     

A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared

This article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.