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Mark Hutchinson and John Wolffe. 2012. A Short History of Global Evangelicalism. Cambridge and New York: Cambridge University Press, pp. xiv+306, Pb $34. ISBN-13: 9780521746052. Brian Stanley. 2013. The Global Diffusion of Evangelicalism: The Age of Billy Graham and John Stott , A History of Evangelicalism: People, Movements and Ideas in the English-Speaking World vol. 5. Downers Grove, IL: InterVarsity Press, pp. 283, Pb $24. ISBN-13: 9780830825851. Donald M. Lewis and Richard V. Pierard (eds). 2014. Global Evangelicalism: Theology, History and Culture in Regional Perspective. Downers Grove, IL: IVP Academic, pp. 312, Pb $30. ISBN-13: 9780830840571.

Mark Hutchinson and John Wolffe. 2012. A Short History of Global Evangelicalism. Cambridge and... Book Reviews Book Reviews 283 terms evangelicalism, fundamentalism, Pentecostalism and charismatics and explaining `the transformation of evangelicalism into a thoroughly global presence' (31). He concludes with the observation that: Evangelicalism is not an organized religious movement like the Roman Catholic Church, and it has no `holy place' such as Mecca. Rather, it represents an ever-diversifying series of local churches, parachurch agencies, national and international ministries, and interlocking networks of publications, preachers and personal contacts. Mission agencies have always contributed substantially to the circulation and ligaments of the worldwide evangelical body. (33) Hutchinson and Wolffe in their book present evangelicalism as `one strand in a complex matrix of influences' (85). Preferring to view evangelicalism more from a historical than a theological perspective, they recognise `that it is a fluid and diverse phenomenon, with boundaries that cannot be rigidly defined' but still see it as `a meaningful concept, representing a recognizable, self-aware distinct style of Protestantism undergirded by shared convictions and assumptions' (18). To them, fundamentalism and Pentecostalism are `variants of evangelicalism' rather than `wholly discrete movements' (22). Stanley's study, dealing primarily with the second half of the twentieth century, recognises evangelicalism as a `transnational and transdenominational movement' which encompasses http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Studies in World Christianity Edinburgh University Press

Mark Hutchinson and John Wolffe. 2012. A Short History of Global Evangelicalism. Cambridge and New York: Cambridge University Press, pp. xiv+306, Pb $34. ISBN-13: 9780521746052. Brian Stanley. 2013. The Global Diffusion of Evangelicalism: The Age of Billy Graham and John Stott , A History of Evangelicalism: People, Movements and Ideas in the English-Speaking World vol. 5. Downers Grove, IL: InterVarsity Press, pp. 283, Pb $24. ISBN-13: 9780830825851. Donald M. Lewis and Richard V. Pierard (eds). 2014. Global Evangelicalism: Theology, History and Culture in Regional Perspective. Downers Grove, IL: IVP Academic, pp. 312, Pb $30. ISBN-13: 9780830840571.

Weber, Charles
Studies in World Christianity , Volume 21 (3): 282 – Dec 1, 2015
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Publisher
Edinburgh University Press
Copyright
© Edinburgh University Press
Subject
Book Reviews; Philosophy and Religion
ISSN
1354-9901
eISSN
1750-0230
DOI
10.3366/swc.2015.0128
Publisher site
See Article on Publisher Site

Abstract

Book Reviews Book Reviews 283 terms evangelicalism, fundamentalism, Pentecostalism and charismatics and explaining `the transformation of evangelicalism into a thoroughly global presence' (31). He concludes with the observation that: Evangelicalism is not an organized religious movement like the Roman Catholic Church, and it has no `holy place' such as Mecca. Rather, it represents an ever-diversifying series of local churches, parachurch agencies, national and international ministries, and interlocking networks of publications, preachers and personal contacts. Mission agencies have always contributed substantially to the circulation and ligaments of the worldwide evangelical body. (33) Hutchinson and Wolffe in their book present evangelicalism as `one strand in a complex matrix of influences' (85). Preferring to view evangelicalism more from a historical than a theological perspective, they recognise `that it is a fluid and diverse phenomenon, with boundaries that cannot be rigidly defined' but still see it as `a meaningful concept, representing a recognizable, self-aware distinct style of Protestantism undergirded by shared convictions and assumptions' (18). To them, fundamentalism and Pentecostalism are `variants of evangelicalism' rather than `wholly discrete movements' (22). Stanley's study, dealing primarily with the second half of the twentieth century, recognises evangelicalism as a `transnational and transdenominational movement' which encompasses

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Studies in World Christianity – Edinburgh University Press

Published: Dec 1, 2015

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