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From the beginnings of so-called neo-evangelicalism in the 1940s, white American evangelicals have looked to the past—the biblical past, an idealized past Christian America, the eternal past of childhood—as a model for how to be. This dissertation argues for the centrality of relationality and nostalgia to white American evangelicalism, and furthermore claims that girlhood is an ideal place to see them. Nostalgia is an affective practice, and here it comes out as a bringing back of certain (alleged) practices from the past to teach children to create a better future. Nostalgia thus works as an engine for relationality, binding a community through a shared affective practice, and for the transmission of evangelicalism to its next generation. Through examination of archival materials, social media, and interviews with current evangelical girls, this work traces the ways nostalgia, and in particular a pedagogy of nostalgia, has been employed throughout the recent history of this religious tradition. By portraying how organizations and campaigns like Young Life, the Pioneer Girls, Christian summer camp, and True Love Waits employed nostalgia to educate girls in their care, as well as the nostalgic-pedagogical uses of social media in the present. This work also shows that the meaning of girlhood in evangelicalism has shifted over the decades, from a discrete gendered and aged experience to a preparation period for Christian womanhood to an expansive category incorporating any young woman who has not yet married. Interviews with current evangelical girls shine light on how—or even whether—these shifting meanings have been incorporated into girls’ own identities.

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Thesis (M.A.)--Denver Seminary, 2005. / Includes bibliographical references (leaves [95-100] ).

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The thesis is a history of the Open Brethren in Scotland. Its aim is to analyse the development of the movement incorporating its social history. A sequence of chapters traces the expansion and contraction of the movement and its internal development from its inception in 1838 until 1999. After an introductory chapter in which the aims and methods of the work will be set out, Chapter 2 examines the largely Bowesite movement of the 1840s and 1850s. Chapter 3 analyses the crucial decade which followed the 1859 Revival. In these chapters external growth and internal development are studied in conjunction with each other. The period of greatest increase for the movement was the late Victorian period and Chapter 4 analyses expansion until the outbreak of World War I. The Brethren were in their most developed form in the inter-war period of the twentieth century and this phase had an after-life until the mid-1960s. Chapter 6 examines patterns of growth and decline from 1914 until 1965 with, in addition, an investigation of the ethos of the movement when it was in its mature form. Complementary to Chapters 4 and 6 are Chapters 5 and 7 in which the internal development of the movement is examined for the respective periods. The classic era of the Brethren might be said to have ceased in the mid-1960s. Chapter 8 is devoted to an investigation of the spirituality of the movement from the 1830s until that decade and Chapter 9 to the relationship of the Brethren to culture and society for the same period. Chapter 10 examines the contemporary movement from the mid-1960s, analysing internal development and changes in membership size, spirituality, and attitudes to culture and society. The conclusion, Chapter 11, draws together the central themes of the thesis and presents some assessment.

Thesis (M.A.)--Abilene Christian University, 1996. / Includes abstract. Includes bibliographical references (leaves 86-88).

Thesis (D. Min.)--Dallas Theological Seminary, 2002. / Includes abstract. Includes bibliographical references (leaves 142-146).

Thesis (D. Min.)--Dallas Theological Seminary, 2002. / Includes abstract. Includes bibliographical references (leaves 142-146).

No description available.