Evangelical theology

Evangelical theology is the teaching and doctrine that relates to spiritual matters in evangelical Christianity. The main points are the place of the Bible, the Trinity, worship, Salvation, sanctification, charity, evangelism and the end of time.

Features

Evangelical theology brings together the main common theological aspects, which can be found in the confessions of faith adopted by the Evangelical Christian denominations.[1] Indeed, despite the nuances according to the evangelical movements, there is a set of similar beliefs for the denominations adhering to the doctrine of the believers' Church (Baptists, Holiness movement, Pentecostalism, Evangelical charismatic movement, Neo-charismatic movement and non-denominational Christianity).[2][3][4][5][6]

Evangelical Christianity brings together different theological movements, the main ones being fundamentalist, conservative, moderate, liberal.[7][8]

Authority of the Bible

The Bible is considered to be inspired by God Himself and is the sovereign authority in the Christian faith.[9][10]

When Paul, therefore, declares that "all writing" is the product of the divine breath, "holds his breath of God" (2 Tim 3:16), he asserts that Scripture is a product of a very specific divine operation.[11] It is therefore important to note that the Greek does not carry the meaning that the terms of the Bible have been "infused" into human writers, but rather that it breathes God.[12] Divine revelation is a kind of perpetual flow of the creative power of God. In other words, it is considered that God "oversaw" the writing of every line of the Bible so that it contains a message in human language sent by God using the human intellect, writing styles and writing talent - this notion is called Biblical inspiration.[13] The believer is dependent on the Holy Spirit to have a good understanding of the texts. The Bible is considered as a life manual that concerns all aspects of life.[14] Often called "the Word of God" or "scripture", it is considered infallible and, in some evangelical circles, without error - this notion is called biblical inerrancy.[15] This is sometimes worth to him to be interpreted in a very literal way, in certain movements, and in particular the most conservative ones in religious matter (ultraconservative and fundamentalist movements). With the development of moderate evangelical theology in the 1940s in the United States,[16] the study of bible has been combined with disciplines such as hermeneutics, exegesis, epistemology and apologetics.[17][18]

God

Evangelical churches and denominations had a Trinitarian theology.[19][20] Thus, notwithstanding that in almost every major stream of Christianity, the one, eternal, and spirit God is eternally present and revealed in three divine Persons, namely, the Father (Almighty God), the Son (or "Only Son" - literal "μονογενης", "monogenes", "unique begotten", Jesus Christ); and the Holy Spirit.The insistent insistence of evangelicals in biblical writings certainly makes them differ from Catholicism in that they "only wish to justify this creed on the basis of biblical passages or concepts" and not on the Tradition or the Councils (knowing that the birth of this dogma is often attached to the Council of Nicaea which took place at the beginning of the 4th century). The evangelicals adhere (at least informally) to the Nicene Creed (381) defining the relational differentiation of God, both one and triune, as well as the principle of unity and identity, in the case of the two natures, in the person of Christ (christology),[21] as well as the positions of the First Council of Nicaea (and not at the council itself) which condemn Arianism. Nevertheless, in order to avoid any unnecessary controversy and especially because by humility they feel that the mystery of the exact relations between the three divine persons can only be beyond any human reason, they will not encourage speculative theology to this subject about what is not immediately deductible from the Bible.

The Virgin Mary is so called because she was a virgin before the birth of Jesus but the evangelicals recognize the other children, brothers and sisters of Jesus and born after him, quoted in the Gospels (Mark 6: 3). She is recognized as "Maria Christotokos" (Mother of Christ) and is considered a model of faith, humility and obedience to God. Some evangelicals refute the name of "Theotokos" (Mother of God) of the Council of Ephesus (431) to avoid any confusion with the Marian devotion found in the Roman Catholic Church, but most evangelical theologians accept this formulation from a theoretical point of view by relying on the principle of communicating idioms and considering that rejecting it would amount to denying the uniqueness of the person of Christ; they generally complete it cautiously with a "according to its human nature".[22]

The evangelicals reject the idea that Mary is co-redemptor or mediator, as well as the immaculate conception, the dormition and the assumption, considering them as biblically unjustified, as well as any form of Marian piety.

This Trinitarian conception of God has various consequences in the Christian faith evangelical:

God the Father

For the Evangelicals like others Christians, God, is the creator of heaven and earth.[23] Moreover, God is presented as a loving Father, and the relation of the human to God must necessarily be that of a child vis-à-vis his father.[24]

Jesus

Jesus is considered perfectly man and perfectly God (Christology). This component of the Trinity, has a resonance and particular consequences for the evangelicals

  1. Jesus Christ is considered the "only begotten Son" of God or of the Father (John 3:16), without any biological connotation (belief in his miraculous birth), but in the biblical sense of the term, which according to the evangelical interpretation has a filial symbolic and spiritual status to God, brought closer to Isaac, the son of Abraham (book of Genesis).[25]
  2. Jesus Christ is considered as "God made man".[26] It is a firm object of faith that Jesus Christ is only a carnal manifestation of God, and that He has existed from all eternity.[27]
  3. Jesus Christ is, considered in his divinity, as a stakeholder in the judgment of the living and the dead which will take place at the end times.[28]

Holy Spirit

The Holy Spirit (or Spirit of God) God as Spirit is considered to be fully God. It is the eternal manifestation of God in the human dimension. It is the presence of the Spirit that Jesus promised in the Gospel to those who would be converted, attested by the first witnesses of Christ (Acts of the Apostles chapter 2).[29]

All evangelical movements consider that the Holy Spirit is present and working in the personal stories of each believer, as well as in the future of the universal Church. As a stakeholder in the conversion of the individual, it is also considered to be the origin of various gifts, which vary a great deal from the New Testament writings, but it is common in the Charismatic movement emphasize on one gifts delivered by the Spirit.[30] The gifts of the Holy Spirit are 9; creative gifts (writing and the arts), pastoral gifts (community guidance and guidance), apostolic gifts (preaching, teaching), prophetic gifts (prophecy in its various forms), prodigious gifts (wonders and miracles).[31]

Evangelical Christianity, particularly in the Pentecostalism, Evangelical charismatic movement, Neo-charismatic movement, places an emphasis on the Spirit and its action in human lives and in the church.[32]

Adoration of God only

The evangelicals refute those designated as holy by the Catholic and Orthodox Churches because assimilating the worship of veneration, that gives these churches to the saints thus designated, and also particularly the worship to Mary, necromancy and idolatry.[33] They are based of the Ten Commandments.[34]

Satan

For the evangelicals, Satan and his demons are responsible for curse s and temptations to sins.[35]

New birth

The name "evangelical" comes from the gospel term: from the Greek ευ-άγγελον (eu-ággelon, literally "good message", by extension "good news"). For the evangelicals, the good news is that every sinful man by nature must endure an eternal punishment in hell, but that by faith in Jesus and not by works, he can get the salvation and go to paradise.[36]

In Evangelical Christianity, the believer obtains salvation by faith and grace only (Ephesians 2: 8). Salvation is the condition for access to paradise.[37] Salvation by faith is a personal decision and commitment.[38][39] The believer is saved by the Imputed righteousness of Christ; all the merits of Christ are imputed to the believer by faith.[40]

The new birth, this personal encounter with Jesus Christ that unfolds at the conversion of the believer, is considered a true passage from spiritual death to spiritual life.[41] This concept is based on John 3: 3 "Jesus replied, "Very truly I tell you, no one can see the kingdom of God unless they are born again", "and John 10:10. Then we speak of "born again Christians" (see 2 Corinthians 5:17 and Galatians 6:15). It is indeed one of the most accurate ways of designating Christians of evangelical obedience from the angle of personal conversion. The meeting of the believer with Jesus and the decision to give him his life marks an important change of life.[42] It means repentance, which is recognition, confession and renunciation of sin.[43] For the majority of evangelical Christians, the new birth occurs before the Believer's baptism, by immersion in the water.[44] For some churches, as Baptists, it is synonymous with the baptism of the Holy Spirit.[45] For other churches, as Pentecostal, the baptism of the Holy Spirit is a separate event that is necessarily accompanied by glossolalia and allows an experimentation of the gifts of the Holy Spirit.[46] In the Evangelical Charismatic Charismatic and the Neo-Charismatic Movement, the baptism of the Holy Spirit is also a second experience.

However, speaking in tongues (glossolalia) is not the only proof of this spiritual event. The believer may have received the other 8 gifts of the Holy Spirit set forth in 1 Corinthians 12-14.[47][48]

Sanctification

The sanctification of the believer is the process by which a person frees himself from sin and becomes pure and holy after the new birth.[49] There are two evangelical positions on sanctification, progressive sanctification and whole sanctification.[50]

Progressive sanctification

Progressive sanctification is the work of sanctification of the believer through grace and the decisions of the believer after the new birth.[51] This is the position of some evangelical denominations, such as the Baptists churches and the Assemblies of God.[52][53]

Entire sanctification

The entire sanctification is the sanctification work of the believer which becomes fully complete at the new birth.[54] This is the position of certain Pentecostal denominations, such as the International Pentecostal Holiness Church, Church of God (Cleveland), Christian and Missionary Alliance , and the International Church of the Foursquare Gospel.[55]

Good works

According to evangelical theology, the good works are the consequence of the salvation and not its justification.[56] They are the sign of a sincere and grateful faith. They include actions for the Great Commission, that is, evangelism, service in the Church and the charity.[57] They will be rewarded with the grace of God at the last judgment.[58]

Church

The local Evangelical Church is the organization that represents the universal Church and is seen by evangelicals as the body of Jesus Christ.[59] It is responsible for teaching and ordinances, mainly the believer's baptism and the Lord's Supper.[60] Many churches are members of Evangelical Christian denominations and adhere to a common confession of faith and regulations, despite the autonomy of the church.[61] Some denominations are members of a national alliance of churches of the World Evangelical Alliance.[62]

Ministries

Common ministries within evangelical congregations are pastor, elder, deacon, evangelist and worship leader.[63]The ministry of bishop with a function of supervision over churches on a regional or national scale is present in all the Evangelical Christian denominations, even if the titles president of the council or general overseer are mainly used for this function. [64] [65] The term bishop is explicitly used in certain denominations. [66] Some evangelical denominations operate according to episcopal polity or presbyterian polity. However, the most common form of church government within Evangelicalism is congregational polity. This is especially common among non-denominational evangelical churches.[67]

Worship service

Worship service in Evangelical churches is seen as an act of God's worship.[68] There is no liturgy, the conception of worship service is more informal.[69] It usually contains two main parts, the praise (Christian music) and the sermon, with periodically the Lord's Supper.[70] [71] The latin cross is one of the only spiritual symbols that can usually be seen on the building of an evangelical church and that identifies the place's belonging. [72] [73] Because of their understanding of the second of the Ten Commandments, evangelicals do not have religious material representations such as statues, icons, or paintings in their places of worship.[74][75]

The main Christian feasts celebrated by the Evangelicals are Christmas, Pentecost (by a majority of Evangelical denominations) and Easter for all believers.[76] [77][78]

Mission

For evangelicals, the mission is based on the Great Commission given by Jesus, to share the Good News of Kingdom of God, to form disciples and to baptize the believers. In churches, there are programs of evangelism local and international.[79] Most evangelicals believe that the conversion of hearts is the work of God alone, by his Holy Spirit (John 16: 8), but also know that sharing faith with unbelievers is an act of gratitude for what God did for them (Mathieu 10:32) [80] It takes shape in the distribution of leaflets and bible s, the formation of disciples, the support to the churches and the Christian humanitarian aid.[81] Various evangelical missionaries organizations have specialized in evangelization throughout history.

Charity

Charity, this concern for helping the needy, is one of three primary Christian virtues and a concept clearly established from the Old Testament.[82] It is expressed first in terms of financial generosity but also in terms of time spent. It is also considered very important by most evangelical churches. Some churches give large sums of money each year on humanitarian aid (food support, medical aid, education, etc.).

This value is at the origin of the modern Christian humanitarian aid.[83] At the beginning of the 20th century, the American Baptist pastor Walter Rauschenbusch, leader of the Social Gospel movement, developed the importance of social justice and humanitarian actions in Evangelical churches.[84] The majority of evangelical Christian humanitarian organizations were founded in the second half of the 20th century.[85] Among the most important are International Justice Mission, Prison Fellowship International, Samaritan's Purse, Mercy Ships, World Vision International.[86] The majority of Christian NGOs help everyone, regardless of religion.[87]

End of time

Last Judgment

It is a belief in Christianity in general and in other monotheistic religions that at the end of time there will be a last judgment by God.[88] Jesus Christ will come back personally, corporally, and visibly. While other religions and branches of Christianity conceive that they will be judged on the basis of their actions, an important point of evangelical Christianity is to believe that humans will be judged on their faith, namely on their acceptance or not of Jesus Christ as Savior and Lord when they heard the Christian gospel in their lifetime. Good works are the consequence of the salvation and will be rewarded by the grace of God at the last judgment.[89]

The seven Dispensations

Some evangelicals are dispensationalists.[90] They divide history into seven major periods (dispensations). These 7 periods are:[91]

  1. Innocence: Adam and Eve before their fall
  2. Consciousness: Man becomes a sinner and has to answer to God
  3. The human government: From the flood, God gives a political organization to humanity
  4. The reign of the patriarchs (or the promise): Abraham, God promises the blessing to him who believes in him
  5. The Law: God makes an alliance with Israel for His good and the blessing of the nations
  6. The Church: God completely forgives those who believe in Jesus
  7. The millennium: Jesus will come back and reign for 1000 years of peace on earth

Thus, most of them believe in the second coming of Christ, or, for some, to its imminence that would then proceed to Rapture of the Church. According to them, and at first, the Church will be removed (1 Thessalonians 4.16-18) and thus preserved judgments that will affect the world (Book of Revelation 3:10 ) for 7 years, then will be united to the Messiah ( Rev 19: 7-8 ) before he comes to establish the millennium: ( Rev 20: 1-6 ) peace on Earth. After which will come the Last Judgment (Rev 20: 11-15), the end times and the entry into a new world (Rev 21: 1).

  • The Zionist Evangelicals: They are dispensationalists and Zionists because they believe they are at the end of the sixth dispensation. Indeed, for them, the creation of the modern state of Israel (1948) corresponds to the biblical and prophetic restoration of Israel, to the restoration of the chosen people, prologue the seventh dispensation and the return of Christ.[92]

To help the full establishment of Israel and to support it is therefore to follow the plan and the will of God.

  • Non-Zionist Evangelicals: Though thinking to be in the sixth dispensation, they doubt or even perceive at all modern Israel as being the kingdom of Israel to be restored by the divine will.[93] For them, the modern state is a resultant of men and not of God; in this sense, they join the position Haredi or ultra-Orthodox Jews. To support this non-divine, non-prophetic Israel could then go against the divine will; their attitude thus oscillates between neutrality and hostility towards the state of Israel.
  • Non-dispensationalist Evangelicals: For them dispensationalism is a doctrine developed especially by Cyrus Scofield, human, not even mentioned in the Bible and therefore without any divine inspiration or foundation. However, this does not prevent them from estimating the second coming of Christ more or less close in time. Their attitude toward the state of Israel is therefore variable but generally neutral.

Controversies

A particularly controversial doctrine in the Evangelical Churches is that of the prosperity theology, which spread in the 1970s and 1980s in the United States, mainly through televangelism.[94] This doctrine is centered on the teaching of Christian faith as a means to enrich oneself financially and materially, through a "positive confession" and a contribution to Christian ministries.[95] Promises of divine healing and prosperity are guaranteed in exchange for certain amounts of donations.[96][97][98] Fidelity in the tithe would allow one to avoid the curses of God, the attacks of the devil and poverty.[99][100][101] The offerings and the tithe occupies a lot of time in the worship services.[102] Often associated with the tithe mandatory, this doctrine is sometimes compared to a religious business.[103][104][105][106] It is criticized by pastors and church unions, such as the National Council of Evangelicals of France, in France.[107][108]

Bibliography
  • Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004
  • Gerald R. McDermott, The Oxford Handbook of Evangelical Theology, Oxford University Press, UK, 2013
  • Timothy Larsen, Daniel J. Treier, The Cambridge Companion to Evangelical Theology, Cambridge University Press, UK, 2007
  • Paul Jewett, God, Creation and Revelation: A Neo-Evangelical Theology, Wipf and Stock Publishers, USA, 2000
  • Gary J. Dorrien, The Remaking of Evangelical Theology, Westminster John Knox Press, USA, 1998
  • Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004
  • Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001
  • Roger E. Olson, Pocket History of Evangelical Theology, InterVarsity Press, USA, 2007
  • Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995

See also

References
  1. Earle E. Cairns, Christianity Through the Centuries: A History of the Christian Church, Zondervan, USA, 2009, p. 484
  2. Religioscope et Sébastien Fath, À propos de l’évangélisme et des Églises évangéliques en France – Entretien avec Sébastien Fath, religion.info, France, 3 mars 2002
  3. Donald W. Dayton, Robert K Johnston, The Variety of American Evangelicalism, Wipf and Stock Publishers, USA, 1997, p. 155
  4. Donald M. Lewis, Richard V. Pierard, Global Evangelicalism: Theology, History & Culture in Regional Perspective, InterVarsity Press, USA, 2014, p. 40
  5. Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, p. 28, 90
  6. Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 11
  7. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 172
  8. Peter Beyer, Religion in the Process of Globalization, Ergon, Germany, 2001, p. 261
  9. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 153-154
  10. Michel Deneken, Francis Messner, Frank Alvarez-Pereyre, "La théologie à l'Université: statut, programmes et évolutions", Editions Labor et Fides, France, 2009, p. 66-67
  11. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 160
  12. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 160
  13. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 160
  14. Sébastien FATH, ÉVANGÉLISME ET ÉGLISES ÉVANGÉLIQUES, universalis.fr, France, accessed March 4, 2019
  15. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, France, 2005, p. 24
  16. Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 197
  17. George Demetrion, In Quest of a Vital Protestant Center: An Ecumenical Evangelical Perspective, Wipf and Stock Publishers, USA, 2014, p. 128
  18. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 49
  19. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 502-503
  20. John Howard Yoder, Theology of Mission: A Believers Church Perspective, InterVarsity Press, USA, 2014, p. 132
  21. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 95
  22. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 596
  23. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 168
  24. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p.
  25. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 240-241
  26. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 75
  27. Paul Jewett, God, Creation and Revelation: A Neo-Evangelical Theology, Wipf and Stock Publishers, USA, 2000, p. 429
  28. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 671
  29. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 569
  30. Peter Hocken, "Le réveil de l'Esprit: les Églises pentecôtistes et charismatiques", France, Editions Fides, 1994, p. 19-20
  31. Gabriel Tchonang, L’esprit saint dans l’orthodoxie et le pentecôtisme : étude comparative, Revue des sciences religieuses, France, 2008 , paragraph 32
  32. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, France, 2005, p. 183
  33. Franck Poiraud, Les évangéliques dans la France du XXIe siècle, Editions Edilivre, France, 2007, p. 212-213
  34. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 207, 1172
  35. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 141-143.
  36. Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Éditions Thomas Nelson, USA, 2015, p. 49-50
  37. Nigel G. Wright, The Radical Evangelical: Seeking a Place to Stand, Wipf and Stock Publishers, USA, 2016, p. 41
  38. Richard Lints, Renewing the Evangelical Mission, Wm. B. Eerdmans Publishing, USA, 2013, p. 141
  39. William A. Dyrness, Veli-Matti Kärkkäinen, Global Dictionary of Theology: A Resource for the Worldwide Church, InterVarsity Press, USA, 2009, p. 197
  40. Timothy Larsen, Daniel J. Treier, The Cambridge Companion to Evangelical Theology, Cambridge University Press, UK, 2007, p. 86
  41. Wesley Peach, Itinéraires de conversion, Les Editions Fides, Canada, 2001, p. 56-57
  42. Frédéric Dejean, L’évangélisme et le Pentecôtisme: des mouvements religieux au cœur de la mondialisation, Géographie et cultures, 68, France, 2009, paragraph 5
  43. Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 169
  44. Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 54
  45. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, France, 2005, p. 48, 111
  46. Olivier Favre, Les églises évangéliques de Suisse: origines et identités, Labor et Fides, Suisse, 2006 , p. 55, 208
  47. Sébastien Fath, Du ghetto au réseau. Le protestantisme évangélique en France, 1800-2005, Édition Labor et Fides, France, 2005, p. 219-220
  48. Thomas Hale, Commentaire Sur Le Nouveau Testament, Editions Farel, France, 1999, p. 447
  49. Justo L. González, Essential Theological Terms, Westminster John Knox Press, USA, 2005, p. 155
  50. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 319
  51. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 319
  52. Keith Kettenring, The Sanctification Connection: An Exploration of Human Participation in Spiritual Growth, University Press of America, USA, 2008, p. 29
  53. Cecil M. Robeck, Jr, Amos Yong, The Cambridge Companion to Pentecostalism, Cambridge University Press, UK, 2014, p. 76
  54. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press, USA, 2004, p. 319
  55. William Kostlevy, Historical Dictionary of the Holiness Movement, Scarecrow Press, USA, 2009, p. 148
  56. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 214
  57. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 524
  58. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 1296
  59. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 228
  60. Robert Paul Lightner, Handbook of Evangelical Theology, Kregel Academic, USA, 1995, p. 234
  61. Brad Christerson, Richard Flory, The Rise of Network Christianity, Oxford University Press, USA, 2017, p. 58
  62. Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Thomas Nelson, USA, 2015, p. 210
  63. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, pp. 370, 778
  64. John H. Y. Briggs, A Dictionary of European Baptist Life and Thought, Wipf and Stock Publishers, USA, 2009, p. 53
  65. William K. Kay, Pentecostalism: A Very Short Introduction, OUP Oxford, UK, 2011, p. 81
  66. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 171
  67. Balmer 2002, p. 549.
  68. Gerald R. McDermott, The Oxford Handbook of Evangelical Theology, Oxford University Press, UK, 2013, p. 311
  69. Roger E. Olson, The Westminster Handbook to Evangelical Theology, Westminster John Knox Press , UK, 2004, p. 284
  70. Bruce E. Shields, David Alan Butzu, Generations of Praise: The History of Worship, College Press, USA, 2006, p. 307-308
  71. Robert Dusek, Facing the Music, Xulon Press, USA, 2008, p. 65
  72. Mark A. Lamport, Encyclopedia of Christianity in the Global South, Volume 2, Rowman & Littlefield, USA, 2018, p. 32
  73. Anne C. Loveland, Otis B. Wheeler, From Meetinghouse to Megachurch: A Material and Cultural History, University of Missouri Press, USA, 2003, p. 149
  74. Cameron J. Anderson, The Faithful Artist: A Vision for Evangelicalism and the Arts, InterVarsity Press, USA, 2016, p. 124
  75. Doug Jones, Sound of Worship, Taylor & Francis, USA, 2013, p. 90
  76. William H. Brackney, Historical Dictionary of the Baptists, Scarecrow Press, USA, 2009, p. 402
  77. Daniel E. Albrecht, Rites in the Spirit: A Ritual Approach to Pentecostal/Charismatic Spirituality, A&C Black, UK, 1999, p. 124
  78. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 236-239
  79. Gerald R. McDermott, The Oxford Handbook of Evangelical Theology, Oxford University Press, UK, 2013, p. 170, 350
  80. Patrice de Plunkett, Les évangéliques à la conquête du monde, Éditions Perrin, France, 2009, p. 134-135
  81. Mark A. Lamport, Encyclopedia of Christianity in the Global South, Volume 2, Rowman & Littlefield, USA, 2018, p. 255
  82. Frank M. Loewenberg, From Charity To Social Justice, Transaction Publishers, USA, 2001, p. 148
  83. Christian Buckley, Ryan Dobson, Humanitarian Jesus: Social Justice and the Cross, Moody Publishers, USA, 2010, p. 15
  84. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 1119
  85. Brian Steensland, Philip Goff, The New Evangelical Social Engagement, Oxford University Press USA, USA, 2014, p. 242-243
  86. Wendy Murray Zoba, The Beliefnet Guide To Evangelical Christianity, Three Leaves Press, USA, 2005, p. XX
  87. E. Ferris, "Faith-based and secular humanitarian organizations", International Review of the Red Cross 87, 858 (2005), p.317
  88. Brian Stiller, Evangelicals Around the World: A Global Handbook for the 21st Century, Éditions Thomas Nelson, USA, 2015, p. 138
  89. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 1296
  90. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 344
  91. Timothy J. Demy Ph.D., Paul R. Shockley Ph.D., Evangelical America: An Encyclopedia of Contemporary American Religious Culture, ABC-CLIO, USA, 2017, p. 100
  92. Walter A. Elwell, Evangelical Dictionary of Theology, Baker Academic, USA, 2001, p. 1309
  93. Tarek Mitri, Au nom de la Bible, au nom de l'Amérique, Labor et Fides, Liban, 2004, p. 183
  94. Randall Herbert Balmer, Encyclopedia of Evangelicalism: Revised and expanded edition, Baylor University Press, USA, 2004, p. 562
  95. Kate Bowler, Blessed: A History of the American Prosperity Gospel, OUP USA, USA, 2013, p. 59
  96. Laure Atmann, Au nom de Dieu et… du fric!, notreafrik.com, Belgium, July 26, 2015
  97. Bob Smietana, Prosperity Gospel Taught to 4 in 10 Evangelical Churchgoers, christianitytoday.com, USA, July 31, 2018
  98. Gina Meeks, Megachurch Pastor Ed Young Promises to Refund Tithe if God Doesn't Open the Windows of Heaven, charismanews.com, USA, June 16, 2014
  99. John Blake, How passing the plate becomes the 'Sunday morning stickup', cnn.com, USA, June 14, 2015
  100. Raoul Mbog, Le juteux business du pasteur évangélique Dieunedort Kamdem, lemonde.fr, France, December 25, 2015
  101. Venance Konan, Églises évangéliques d’Abidjan - Au nom du père, du fils et... du business, koffi.net, Ivory Coast, May 10, 2007
  102. Marie-Claude Malboeuf and Jean-Christophe Laurence, Églises indépendantes: le culte de l'argent, lapresse.ca, Canada, November 17, 2010
  103. Laurie Goodstein, Believers Invest in the Gospel of Getting Rich, nytimes.com, USA, August 15, 2009
  104. Jean-Christophe Laurence, Le business religieux, lapresse.ca, Canada, November 17, 2010
  105. Trésor Kibangula, RDC : pasteur, un job en or, jeuneafrique.com, France, February 06, 2014
  106. Raoul Mbog, Le juteux business du pasteur évangélique Dieunedort Kamdem, lemonde.fr, France, December 25, 2015
  107. Henrik Lindell, Théologie de la prospérité : quand Dieu devient un distributeur de miracles, lavie.fr, France, August 8, 2012
  108. AFP, Le ruineux Evangile des "théologiens de la prospérité", lepoint.fr, France, March 26, 2013

Content in this edit is translated from the existing French Wikipedia article at fr:Théologie évangélique; see its history for attribution.

This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.