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Although some scholars have demonstrated that labor force participation leads to more egalitarian gender role attitudes among women, recent research has reported that this relationship is attenuated among evangelical women. This latter study suggested that evangelical women in the labor force retain their traditional gender role attitudes on family roles. This study offers one explanation for this result: Many evangelical women in the labor force retain their identity as homemakers. Moreover, although nonevangelical women who enter the labor force adopt an identity as a working woman, many evangelical women already hold such an identity before they enter the labor force. This suggests that they experience less of a change in their social identity when they enter the labor force, and that the identity of working woman has a different meaning for evangelical women than for nonevangelical women.

Evangelicalism is experiencing spectacular growth on the African continent. However definitions of Evangelicalism continue to be dominated by a western understanding of the phenomenon. An African understanding of Evangelicalism as well as African examples need to feature in discussions of the topic. Evangelicalism in Africa should be understood more by what it does for its adherents than by its doctrinal formulations. Its success on the sub-continent of Africa could be due to the fact that it transacts at the interface of a modern and pre-modern worldview. It meets the needs that an African condition creates and opens the way to what a modern condition demands. It resonates both with the spirituality of Africa and the materialism and individualism of modernity and provides its adherents the sense of agency demanded in the modern world but which is opaque and complex in an African universe. It translates in various and diverse ways, both positively and negatively, into the social, economic, and political structures of African society.

"Investigates the rhetorical practices that contemporary evangelical Christian women use to confront theological and cultural issues that stymie deliberation within their communities regarding how to respond to sexual assault and domestic violence, with an eye toward both compassion for victims and accountability for perpetrators"--

Fundamentalist evangelicalism is an intricate grand narrative based upon the interrelated concepts of end times' eschatology and purity. These two concepts created the conditions by which white evangelicals abandoned their traditional moral rhetoric and overwhelmingly helped elect Donald Trump. However, the eschatological and purity concepts have also created the conditions by which evangelicalism is fracturing along racial and gender lines. This article, written by a former evangelical fundamentalist, looks at the grand narrative and the ruptures occurring within the culture, including the #ChurchToo movement and the rise of the #Exvangelicals.

Over the last three years, three new important books have contributed to critical geographies of American evangelicalism: Jason Dittmer and Tristan Sturm's Mapping the End Times, Jason Hackworth's Faith Based, and Justin G. Wilford's Sacred Subdivisions. Demonstrating that evangelicals are ignored at geographers' peril in political, economic, and cultural geography, these new books each demonstrate that evangelical usages of space have contemporary salience in secular geopolitical formations, domestic economic policy, and the interpretation of cultural landscapes. Because these three books represent three different subfields in human geography (political, economic, and cultural geography), they can be taken together to critically interrogate the ways in which evangelicals use their theologies to exert secular power on a variety of modern spatial constructions. The strengths of each of these books are thus also their weakness, for although their critiques rightly interrogate the secular ends of some evangelical practices, the varieties of evangelical theologies are seldom explored, particularly in how contestations over the word evangelical shape the ways in which self-identifying evangelicals have made places.

Jason C. Bivins offers close examinations of several popular evangelical cultural creations including the Left Behind novels, church-sponsored Halloween "Hell Houses," Jack Chick's sensational comic tracts, and anti-rock and rap rhetoric and censorship. Bivins depicts these fascinating and often troubling phenomena in vivid detail and shows how they seek to shape evangelical cultural and political identity.