This thesis provides an analysis of one of the leading twenty-first century media-evangelists: Joel Osteen. His popularity is worldwide and has only increased over his seventeen years of ministry. His preaching and teachings enjoy sustained popularity resulting in book sales, internet downloads, radio listenership and television viewership in the millions. He has also created arguably the largest interracial congregation in the United States, boasting around 50,000 members, the Lakewood Church in Houston, Texas. Due to his celebrity he is simply known to many of his viewers and listeners as Joel. This is primarily due to his expert use of new and social media, promoting his distinct version of Christianity. For all his success and many followers, Osteen himself remains something of an enigma. Decoding this enigma is at the heart of this thesis. Section 1 (chapters 1, 2, 3, 4) outlines the pertinent literature and methodology used in this dissertation to examine Osteen’s various contexts anchored in the spiritual media marketplace. This is followed by a discussion on the different critiques of Osteen as well as his followers’ emphasis on his expressive theology. Critics vilify Osteen, particular the New Calvinists who chide him for his lack of theological knowledge. By contrast, his followers commonly celebrate his ministry crediting him with life changing insights that have blessed their religiosity and reaped healing, fulfilment and a deepening relationship with God. Section 2 (chapters 5, 6 and 7) places Osteen in both historical and theological contexts that include the dawning of televangelism and Osteen’s theological background. Both shed invaluable light on Osteen. Section 3 (chapters 8, 9, and 10) takes into consideration Osteen’s expressive theology in his preaching, writing and media use, and provides insights into the heretofore-ignored strands of his theology present in both his online and offline communication. This section demonstrates how Osteen’s teaching on self-improvement, faith, and what he terms as ‘God’s favour’ are integrated into his works in relation to his approach to historical Christianity. This thesis therefore takes a more comprehensive and nuanced approach than previous interpretations of Osteen. The conclusions of this research provide rich insight into Osteen’s enigmatic theology and approach, while also interpreting his import in the on-going narrative of media-evangelicalism in American religious culture.

Thesis (D. Min.)--Mid-America Baptist Theological Seminary, 2004. / Includes bibliographical references (leaves 130-140).

From a contemporary international perspective, there are two truly global religious movements of enormous vitality. One is a resurgent Islam, the other Pentecostal Protestantism. What makes the growth of Pentecostal Protestantism so fascinating is the fact that it’s transforming a region where the Catholic Church has for five centuries reigned supreme in its religious monopoly. While the first century of proselytizing in Latin America was relatively minute (constituting only 1 percent of the overall population in 1950), Pentecostalism began to show signs of its potential vitality in the 1960s and 1970s.2 Evangelical conversion became more pervasive in 1980s, and by the early 1990s church membership included over 50 million followers (11 percent of the population).3 Today there are over 90 million Protestants in Latin America, the vast majority of which are Pentecostal and Charismatic.4 What seemed like a seemingly insignificant movement before World War II has grown to include thirteen percent of the entire Latin American population.5 The six-fold growth of evangelicalism from the beginning to the end of the twentieth century has led many scholars like David Stoll to ask, “Is Latin America Turning Protestant?”6

Thesis (M.A.)--Trinity International University, 2001. / Abstract. Includes bibliographical references (leaves 152-159).

This dissertation examines processes through which alternative Christian identities are constructed, maintained, and performed at the annual Cornerstone Festival in Bushnell, Illinois. Organized and managed by Jesus People USA (JPUSA), an urban commune in Chicago, Illinois, the festival includes non-traditional methods of religious expression including rock music, making camp, play, and community-building. Cornerstone Festival attracts and includes members of the Christian faith who would not otherwise be included in traditionally organized Christian groups and fosters interaction between these less enfranchised members and more traditionally minded and socialized Christian practitioners. JPUSA appropriates the festival format as a method of religious expression and practice that successfully includes marginal or fringe Christians by offering a site of "play," and thus avoids the more traditional frames of recruitment and membership of orthodox religious services. In order to better understand Cornerstone Festival's complicated place in the American religious experience, a theoretical framework is developed from research in social constructionism, rhetoric and cultural studies. This framework is used to extrapolate the festival's significance as a site for socialization, its role in the cultivation of alternative Christian identities, and the purposes for which attendees use the festival as a site for community-building. The primary source of data for this study is drawn from ethnographic fieldnotes and interviews gathered at the 2008 Cornerstone Festival. I conclude that Cornerstone Festival is a coproduced, ephemeral site buttressed by a symbiotic relationship between structure and communitas. Evangelical faith and practice receive a new treatment at Cornerstone Festival where rock music, rather than a point of contention, is in fact a unifying aesthetic experience.

Religious dissent in Scotland in the years before 1550 is best categorised as evangelical: the two characteristics which mark dissenting activity are the doct[r]ine of justification by faith alone, and the reading of the Bible in the vernacular. Dissent can be found in the southwest from lay preacher Quintin Folkhyrde in 1410 to a small but identifiable group of Lollards in Ayrshire who were tried in 1494 for group Bible reading, eschewing rituals, and challenging the authority of the ecclesiastical hierarchy. These 'Lollards of Kyle' were associated with the notary public Murdoch Nisbet, whose transcription of a Lollard New Testament into Scots was augmented in 1538 by the further transcription of textual aids from Miles Coverdale's edition. The Lollard group seems to have adopted the solafideism in this material, apart from their continued aversion to swearing. In the east, Luther's ideas were debated at St Andrews University in the 1520s, where Patrick Hamilton adhered to them and was burned in 1528; however, the same message of solafideist theology, Scripture reading, and perseverance in persecution was reiterated by his fellow-students John Gau and John Johnsone, in printed works which they sent home from exile. One of the primary concerns of ecclesiastical and state authorities was the availability of the New Testament in English, or other works reflecting Lutheran theology; they legislated against both owning and discussing such works. Sporadic heresy trials in the 1530s and 1540s reveal heretical belief and practice which is connected to the doctrine of justification by faith alone. In the late 1530s, a group of known evangelicals were at the court of James V: Captain John Borthwick tried to convince the king to follow the lead of Henry VIII and lay claim to church lands; Sir David Lindsay of the Mount probably wrote a play exhorting the king to enact reforms; Henry Balnaves was active after James's death in trying to forge a marriage treaty with England, which might have resulted in Henrician reforms. The governor Arran initially supported the court evangelicals, even backing a parliamentary Act allowing the reading, but not discussion, of the Bible in the vernacular. However, he reversed his policy and Balnaves, along with others, was imprisoned in Rouen, where he wrote a lengthy treatise about justification by faith alone, its effects on Christian society, and its help in times of persecution. George Wishart returned to his homeland in 1543, and began a preaching tour which took him from Angus to Kyle to East Lothian. Probably not having been guilty of the Radical beliefs laid to his charge in Bristol, Wishart held a developed Reformed theology, in addition to traditional evangelical concerns calling for a purified church guided by the Scripture principle, and drawing a sharp distinction between true and false churches. After Wishart was executed, John Knox proclaimed the Mass to be idolatrous before being imprisoned. The first Scot who appears to have moved from his basic evangelical beliefs to a functional Protestantism is Adam Wallace, a thorough sacramentarian who had baptised his own child. Upon his return in 1555, Knox took it upon him to convince the evangelicals that attendance at Mass was idolatrous, and he began administering Protestant communions. The central tenets of evangelical faith, however, continued to shape the incipient Protestant kirk.

This thesis examines the development of one of the twentieth century’s largest North American faith missions, the dual-organizational combination of the Wycliffe Bible Translators (WBT) and the Summer Institute of Linguistics (SIL) from its founding in 1934 to 1982. WBT-SIL grew out of the distinctive vision of its founder, William Cameron Townsend (1896-1982), a former Central American Mission missionary. The extraordinarily inventive Townsend conceived of an approach to Christian mission that construed Bible translation as a linguistic and quasi-scientific enterprise, thereby permitting the non-sectarian SIL side of the organization to collaborate with anticlerical governments in Latin America, where it undertook pioneer Bible translation for indigenous peoples speaking as-yet unwritten languages. This unique government relations and scientific approach to missions was at many points in conflict with the prevailing missionary ethos of the organization’s North American evangelical constituency. Therefore the WBT side of the mission functioned as the religious arm of the enterprise for the purposes of publicity and recruiting. The dual organization drew sharp critique from nearly every quarter, ranging from North American evangelicals to Latin American Catholics to secular anthropologists. The controversial nature of the organization begs the question: Why did WBT-SIL become the largest faith mission of the twentieth century? This study seeks to answer this question by analysing the development WBT-SIL in both its foreign and domestic settings. The principal argument mounted in this thesis is that WBT-SIL met with success because its leaders and members followed Townsend’s lead in pragmatically adapting the organization to widely varying contexts both at home in North America and abroad as it sought to serve indigenous peoples through Bible translation, literacy and education. By striking a creative balance between maintaining the essentials of a traditional faith mission and imaginative breaking with convention when conditions necessitated a progressive approach, WBT-SIL became one of the largest and yet most unusual of twentieth-century evangelical missions.

The study explores the relationship of the evangelical movement in South Africa with the ecumenical movement. The focus of the latter was taken as organizationally embodied in the South African Council of Churches. The time period 1960 - 1990 was chosen for the study as this was a period of great socio political upheaval and testing for the churches. This was also a period that marked both the escalation of the struggle against apartheid as well as the accentuation of the differences that churches had among themselves as they were confronted with the reality of apartheid. The author believes that the trying times in view, 1960 -1990; best clarify the lessons that could be learned by both evangelicals and ecumenicals. The trials of this period presented the churches of South Africa unique opportunities for growth in the midst of intense struggles. The study seeks to unpack theological lessons that would perhaps not be as easy to see at a different time, for example under conditions of peace and quiet. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Current statistics for the evangelical church in North America are less than encouraging. Trends suggest that 95 percent of North American churches have about 100 people in attendance, 80 percent are on a plateau or in decline and thousands die every year. Under similar circumstances, as a central figure in the Second Great Awakening, Asahel Nettleton (1783-1844) developed a reputation as one skilled in church revitalization. The purpose of this research, as described in chapter 1, is to analyze and present Asahel Nettleton as a significant template for modern church revitalization, the primary thesis arguing that this obscure evangelist presents an effective model of renovation for the declining evangelical church. Chapter 2 offers a brief overview of the moral and church declension that gripped America prior to the Second Great Awakening, as well as providing the framework for Nettleton's unique strategy of church revitalization. Chapter 3 of this research project analyzes Asahel Nettleton's theology. The analysis of his theological convictions is examined in light of the stream of Reformed and Puritan theology that ran through Jonathan Edwards, perhaps the most significant influence on Nettleton. A thorough examination of how Nettleton's theology shaped his methodology is provided in chapter 4, including his understanding of the Ministry of the Word, the use of inquiry meetings, frequent visitation, and prayer meetings to promote revival. Using Asahel Nettleton as an historical template, chapter 5 draws practical implications for today's church, in order to develop modern paradigms for church revitalization.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2006. / Includes bibliographical references.