Concrete holiness and place attachment: Christian Zionist agricultural volunteers in Samaria

Christian Zionism is a Protestant theology rooted in nineteenth-century Britain, advocating the return of Jews to the land of Israel as the fulfilment of God’s will and plan for the salvation of humanity. This article deals with the unique theology of the Christian Zionist group Hayovel, an organization dedicated to bringing Christian volunteers for agricultural work in the Israeli settlements in the West Bank. Based on fieldwork conducted among Hayovel volunteers, this article offers an analysis of Hayovel’s theology of rootedness and faith in the religious significance of the land. In contrast to mainstream Evangelical Christianity, Hayovel emphasizes the importance of sacred space and attempts to construct an experience of concrete holiness through agricultural work and touring the region’s Biblical sites. Hayovel’s activity is described here as the construction and cultivation of the Israel as a spatial and spiritual core and as a place of potential refuge and as a reaction to the increasing detachment from space in the global era.

Religion and Relationality in Punk: Musicking and Ordinary Ethics

Engaging with Christopher Small’s notion of musicking and Veena Das and Michael Lambek’s notion of ordinary ethics, this article analyzes research on religion in punk from religion studies, sociology, and theology to offer a (self) critique of the representation of religious belief and relationships in punk. Focusing on the presence of evangelical Christianity in contemporary punk, and emphasizing relationships as central to the activity of musicking, this article draws attention to exclusions and essentializations in research in this field. Focusing on the ordinary ethics enacted through punk musicking, rather than the normative ethics located in sometimes polemical punk statements and scholarship, it is argued that a more accurate understanding of the place of religion in punk becomes apparent by focusing on quotidian relational practices.

Evangelical transformations of empowerment and female Romani pastors

This article analyses the empowerment of Romani women in Pentecostal societies in Bulgaria, discussing their diverse experiences in church lives, their opportunities, and the limitations they have as spiritual leaders. Using case material from my ethnographic research, I examine how Pentecostalism intersects with gender dynamics. In presenting the voices of pastors’ wives and female leaders, I reveal their areas of action and participation in formal, or less formal, religious practices. The text suggests that performing miracles is one of the key elements of the transmission of respect from male to female pastors and represents an attempt to achieve a cultural change through the adoption of evangelical Christianity. Moreover, the woman’s involvement in harmonizing social relations between church members, and between evangelists and non-evangelists has become important for non-religious aspects of everyday life. The main goal of the article is to foster an open discussion on the transformations of empowerment and female leadership, which are less studied topics within the much-explored research area of Romani Pentecostalism.

Cases of contemporary re-Islamization among Roma in Bulgaria

Since the beginning of the 1990s, various religious processes can be observed among the Roma community and other ethnic minorities in Bulgaria. In parallel with the conversion of Orthodox Christian and Sunni Muslim Roma to evangelical Christianity, processes of re-Islamization have also been taking place. Based on a series of legislative and judicial decisions taken by local and state institutions, cases of re-Islamization have been presented to the public as examples of the spread of radical Islam, a trend that could lead to ethnic conflicts and to the perception that the Roma are a threat to national security. Contrary to this already popular notion, the results of my ethnological study (2018-2020) among various local Roma Islamic groups in Southern Bulgaria led to a different conclusion. This paper draws attention to small groups of newly converted Turkish-speaking Roma and focuses on the emic perspective of the members of the studied groups regarding the interpretation of the new religious ideas they more or less adhere to.

What led Asian American Buddhist background believers in Hawaii to become Christian: A grounded theory study

The question asked of this grounded theory study was what are the perceived reasons Asian American Buddhist background believers in Hawaii converted to evangelical Christianity? The following factors were perceived as reasons for participants converting to Christianity: an exposure to Christianity, a crisis, a quest or search, and a divine connection—either emotional or miraculous. Studies on transformation or conversion have found a similar pattern (Mezirow, 1991; Rambo, 1993; Tippett, 1992; Ullman, 1989). However, more recent studies have identified an emotional or even supernatural component to conversion that needs to be explored further (Hilderbrand, 2016, 2020, 2021; Iyadurai, 2015; Snook et al., 2018). The outcome of conversion was expressed as a feeling of peace, joy and happiness.

What Has Cordilleran Spirituality to do with Evangelicals?

This article brings out some aspects of the Cordilleran primal spirituality of the northern Philippines and two vital lessons for Evangelicals influenced by the Enlightenment worldview. Evangelicals in the West tend to dichotomize the supernatural realm and the natural world. Their propositional spirituality and individualistic lens have shaped many Filipino Evangelicals. In this essay, I use a hermeneutic of appreciation of culture since it is a vital interlocutor of Christian theology. I argue that Cordilleran spirituality has something to contribute to evangelical Christianity. Of particular interest are the Cordilleran view of the existence of spirits and their hermeneutical community.

11. Backlash

This chapter analyzes an anti-environmental discourse that can be understood as a profound reaction against environmentalism in its entirety. This anti-environmental “gray radicalism,” especially prominent under the Trump presidency in the United States, entails climate change denial, but is much more than that, drawing on populism, extreme conservatism, nationalism, and (in the US) evangelical Christianity. It is opposed to technological progress that would for example replace coal with renewable energy. This chapter locates gray radicalism in relation to right-wing partisan identity, expands on its differences with Promethean discourse, and details how it can be enmeshed in broader “culture wars.” Because gray radicalism is a matter of fundamental identity for its subscribers, it can be difficult to engage through evidence and argument.

The Progressive Soul of American Prohibition

Traditional prohibition histories make a big to-do about evangelical Christianity. But as Chapter 14 explores, the evangelism of the Progressive Era was not about Bible thumping, or otherworldly damnation. Rather the social gospel—most famously pioneered by the Baptist Walter Rauschenbusch—was about uplifting the poor and downtrodden as per Jesus’s example. Social justice meant doing right by your fellow man, not getting him addicted for profit. Rauschenbusch’s evangelism was socialism with a Christian moral compass. This chapter examines the social gospel, including Henry George’s famed “single tax” on unearned income as a way to remedy the vast inequalities of wealth and power. Neither temperance nor evangelism was antithetical to new medical-science and social-science approaches the liquor question. The chapter traces the effects of this evangelism on the antiliquor progressivism of Theodore Roosevelt in New York politics.

The East African Revival

The East African Revival was a renewalist movement that spread during the 1930s from Uganda and Rwanda into Kenya, Tanzania, Burundi, Congo , and South Sudan. It is known as the Balokole movement from the Luganda word for “saved ones” (wokovu in Swahili). Its members attempted to reform mission-initiated churches from within by emphasizing an internalized Christian faith, high ethical standards, strong bonds of corporate fellowship, and the prominence of lay leadership. Women were able to assert greater moral and spiritual authority within the Revival than had become common outside it. Its vision of a transnational community of Christians acted as a critique to ethnonationalist views current in East Africa in the mid-20th century. The same vision also influenced global evangelical movements. The Revival possessed a number of strands, although a strong mainstream element has influenced the historiography of the movement as a largely unified and cosmopolitan form of evangelical Christianity. The Revival maintained momentum into the 1990s and remains a pervasive influence on the language, morals, and spiritual practice of Protestant churches in East Africa, even as newer Pentecostal movements make an impact on the region.