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AbstractIn this article, I explore the power dynamics at play in religious place‐making. I critically discuss the uneven co‐configurations of imaginaries of the 'local' and 'global' within global evangelicalism. Specifically, I analyse the recent recording of a live album by the famous charismatic Australian band Hillsong United (of Hillsong Church) at various locations in Israel‐Palestine, which was followed by a concert tour in Israel. Palestinian evangelical Christians were critical of this endeavour, for they felt that it marginalized and excluded them from their global evangelical faith family. The frictions between the Palestinian evangelical community and Hillsong United illustrate how dominant evangelical actors create an imagination of the 'local', which enters the imaginary of global evangelicalism (and bears material consequences). In the article, I thus argue that privileged financial and cultural resources and travel regimes lead to specific notions of geometries of power in global evangelicalism.

This article is a critical engagement with political scientist William Connolly's book Christianity and Capitalism: American Style. Connolly's analysis of the ways in which evangelical Christianity and capitalist agendas interrelate in the US context is outlined and critiqued in terms of its tendency to homogenise the US evangelical movement and overstate its incorporation of right wing political interests. Its theoretical framework is also critiqued, but developed in light of its potential to generate insights into the global context of evangelical influence, including as a vehicle for capitalist values. This is explored in terms of US influence upon British evangelicalism and what this reveals about the circulation of evangelical-capitalist ideas within a transatlantic context. A case study is offered of the Willow Creek sponsored Global Leadership Summit by way of illustration.

The phenomenal growth of Pentecostalism and evangelicalism around the world in recent decades has forced us to rethink what it means to be religious and what it means to be global. The success of these religious movements has revealed tensions and resonances between the public and the private, the religious and the cultural, and the local and the global. This volume provides a wide ranging and accessible, as well as ethnographically rich, perspective on what has become a truly global religious trend, one that is challenging conventional analytical categories within the social sciences. This bo

In the 1960s, Billy Graham and Carl Henry heralded evangelical identity as the crusade that would bolster Christian witness in the modern age. Recent scholarship, however, has labeled the movement a dramatic disappointment. Historian D.G. Hart contends that mainstream Christianity has become so inclusive that the label "evangelical" has ceased to mean anything intelligible, and Mark Noll echoes this critique by labeling evangelicalism a "scandal of the mind." Christianity's greatest hope for global gospel witness has proved a dissapointment. One window into this evangelical failure may be found in the prose works of sixteenth century poet John Milton. Far from derived from modern concerns, the ecclesiastical and political turmoil of Milton's day closely resembles the issue of evangelical identity in the twenty-first century, and the poet's response applies well to Christianity's contemporary situation. Milton's critique of iconography, developed in his political tracts, reveals that mental slavery is the true scandal of the evangelical mind. While many scholars recognize the crisis of Christian identity in the twenty first century, Milton's theory suggests that evangelicalism's incompetence results from a failure to distinguish between the movement itself and the theological identity it signifies.

Cover -- Title Page -- Copyright Page -- Contents -- Acknowledgments -- Introduction: A New Field? -- Section 1. Moralizing the World -- 1. Personhood: Sin, Sociality, and the Unbuffered Self in US Evangelicalism -- 2. Circulations: Evangelical and Pentecostal Christianity in Nineteenth-Century Singapore and Penang -- 3. Orientations: Moral Geographies in Transnational Ghanaian Pentecostal Networks -- Section 2. Language and Embodiment -- 4. Affect: Intensities and Energies in the Charismatic Language, Embodiment, and Genre of a North American Movement -- 5. Feminine Habitus: Rhetoric and Rituals of Conversion and Commitment among Contemporary South Korean Evangelical Women -- 6. Mobility: A Global Geography of the Spirit among Catholic Charismatic Communities -- Section 3. Transmission and Mediation -- 7. Mediating Money: Materiality and Spiritual Warfare in Tanzanian Charismatic Christianity -- 8. Mediating Culture: Charisma, Fame, and Sincerity in Rio de Janeiro, Brazil -- 9. Mediating Miracle Truth: Permanent Struggle and Fragile Conviction in Kyrgyzstan -- Section 4. The State and Beyond: New Relations, New Tensions -- 10. Politics of Sovereignty: Evangelical and Pentecostal Christianity and Politics in Angola -- 11. Politics of Prayer: Christianity and the Decriminalization of Cocaine in Guatemala -- 12. Politics of Tradition: Charismatic Globalization, Morality, and Culture in Polynesian Protestantism -- Afterword: The Anthropology of Global Pentecostalism and Evangelicalism -- About the Contributors -- Index.

AbstractThe idea that marriage should be treated as a site of pious ethical work is widespread in conservative Christian discourse. This article considers how and why conservative American evangelicals have come to regard the everyday routines of heterosexual marriage as potential forms of religious labour that can cultivate robust Christian subjectivities along with successful conjugal relationships. It argues that the notion of pious marital work was strongly shaped by the secular culture of therapeutic counselling and self‐help that developed during the twentieth century. While pious ethics and secular, everyday ethics are often seen as distinct, this historical perspective illuminates the modern coevolution of secular and conservative religious conceptions of marriage, revealing how each has linked marital work to personal as well as societal redemption.