Growth and Decline of Evangelicals, Fundamentalists, Pentecostals, and Charismatics in Switzerland 1970–2013

Stolz, Jörg; Favre, Olivier

doi:10.1111/jssr.12616

Cited by 3 publications

(5 citation statements)

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“…Low levels of cohesion are observed even within the church communities, particularly among the stricter Pentecostal missionaries. Notably, Stolz and Favre (2019) report significant growth of evangelical, fundamentalist, and Pentecostal/Charismatic denominations in Switzerland from 1970 to 2013, but such growth is not associated with the strictness of the denomination.…”

Section: Literature On Screening and Commitment: Theory And Findingsmentioning

confidence: 99%

Commitment through Sacrifice: How Longer Ramadan Fasting Strengthens Religiosity and Political Islam

Aksoy

Gambetta

2022

Am Sociol Rev

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Religions seem to defy the law-of-demand, which suggests that all else equal, an increase in the cost of an activity will induce individuals to decrease the resources they spend on that activity. Rather than weakening religious organizations, evidence shows that the sacrifices exacted by religious practices are positively associated with the success of those organizations. We present the first strong evidence that this association is neither spurious nor endogenous. We use a natural experiment that rests on a peculiar time-shifting feature of Ramadan that makes the fasting duration—our measure of sacrifice—vary not just by latitude but from year-to-year. We find that a half-hour increase in fasting time during the median Ramadan day increases the vote shares of Islamist political parties by 11 percent in Turkey’s parliamentary elections between 1973 and 2018, and results in one additional attendee per 1,000 inhabitants for voluntary Quran courses. We further investigate two mechanisms, screening and commitment, that could explain the effects we find. By testing their divergent implications, we infer that commitment is the mechanism triggered by sacrifice, which drives up the intensity of religious beliefs and participation that in turn bolster the success of religious organizations.

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Section: Literature On Screening and Commitment: Theory And Findingsmentioning

confidence: 99%

Commitment through Sacrifice: How Longer Ramadan Fasting Strengthens Religiosity and Political Islam

Aksoy

Gambetta

2022

Am Sociol Rev

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“…Although scholars have increasingly challenged the popular assumption that P/Cs and Evangelicals experience a tension between this-worldly and otherworldly concerns (Heist and Cnaan 2016; King 2012, 924), studies have nevertheless shown them to be at least more likely to prioritize evangelism (Chaves 2017, 92; Smith 1998, 36–3; Wuthnow 2009, 141). These differences notwithstanding, some have shown that P/Cs are particularly proficient at “recruitment” (Stolz and Favre 2019, 621) and adept in their uses of mass media (Meyer 2010, 123). Given that much of the Christian Gospel is relayed not only through face-to-face proselytization but also television and radio programming or published Christian literature, P/C agencies that realize their comparative advantage will be more likely than Evangelical agencies to focus on otherworldly activities that facilitate this proliferation and propagation of the Gospel.…”

Section: The Pentecostal/charismatic-evangelical Dividementioning

confidence: 99%

“…With respect to P/C and Evangelical differences, studies on the global expansion of the former have cited a deprivation thesis, which argues that P/Cs are particularly effective in winning converts because they have a unique appeal to those experiencing “deprivations” such as poverty. The P/C subculture thus offers resources to cope, including “a symbolic toolbox that helps them interpret and manage the situations of deprivation”, “promises of immediate and future gains concerning health, wealth, and happiness”, “a sense of religious and social worth and identity,” and practical benefits such as “comfort, normative guidance, structuring of time, and interpersonal help” (Stolz and Favre 2019, 606).…”

Section: The Pentecostal/charismatic-evangelical Dividementioning

confidence: 99%

“…Some of these differences include P/Cs’ stronger emphases on spiritual gifts such as speaking in tongues and prophesying (Garneau and Schwadel 2013, 340), belief in the ongoing revelations of the Holy Spirit (Woodberry and Smith 1998, 29), and “unscripted” forms of worship (Robbins 2004, 120). Evangelicals, in comparison, tend to be characterized by a greater willingness to engage with mainstream non-Christian society (Blanchard et al 2008, 1600), while Fundamentalists have been associated with greater relative isolationism and Biblical literalism (Stolz and Favre 2019, 606). Research on the social outcomes of being “Conservative Protestant” has also focused on individuals, for instance regarding prospects for upward mobility (Clark and Stroope 2018), mortality rates (Blanchard et al 2008), and attitudes towards abortion and homosexuality (Garneau and Schwadel 2013) or social justice and church-state relationships (Smidt 1989).…”

Section: Introductionmentioning

confidence: 99%

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Diversity within Protestant Transnationalism: Differences in the Scope and Reach of Pentecostal/Charismatic and Evangelical Missions

Bok

2020

Review of Religious Research

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Background: A growing number of studies have begun to emphasize differences between Pentecostals and Charismatics (P/Cs), on the one hand, and Evangelicals, on the other. Yet few of these studies have considered differences in transnational missions. Purpose: This study explores the extent to which P/C and Evangelical organizations vary in their transnational outreach, both in terms of what they do and where they operate. Methods: To examine these differences, I explore data on transnational American Protestant mission agencies using descriptions of trends over time and time series logistic regressions. Results: Although both P/Cs and Evangelicals tend to be concerned with otherworldly soteriological issues, I find that P/Cs are even more likely to engage in otherworldly types of activities that allow for the propagation and proliferation of the Gospel, especially with respect to evangelism and the publication and distribution of Christian literature. In addition, although both P/C and Evangelical agencies gravitate towards countries where the percentage of Protestants is low, P/C agencies are comparatively less active in countries with the lowest percentages. However, there is little evidence of differences between P/C and Evangelical agencies’ ministries when it comes to countries’ varying levels of development. Conclusions and Implications: The study concludes with several implications. First, although many differences may be more salient when distinguishing Evangelicals and P/Cs together from other Protestant traditions, there are sufficient important variations between the two former traditions to warrant treating them as analytically distinct, at least with respect to their organized transnational activism. Second, at the same time, non-findings in the study also suggest that differences between Evangelicals and P/Cs are not as pronounced at the organizational as compared to the individual level. Finally, the study reflects on the limitations of the data with recommendations for further research.

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“…While converts to liturgical worship produce numerous arguments in its favour (Galli 2008;Webber 2008;Hunter 2011;Smith 2013;Holtzen and Hill 2016;Wilson 2019;Oxenreider 2020;Bevins 2020), converts to non-liturgical worship are less vocal about their reasons. They tend to be better observed statistically by the explosive growth of Charismatic, Pentecostal, and Evangelical Christianity around the world, of which the vast majority is non-liturgical (Stoll 1990;Anderson 2013;Martin 1994;Stolz and Favre 2019;Moberg and Skjoldli 2018;Hoon 2013).…”

Section: Introductionmentioning

confidence: 99%

How Can Phenomenology Address Classic Objections to Liturgy?

Aspray

2021

Religions

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Liturgical worship has at times been controversial within parts of the Christian tradition. This article uses phenomenology—especially the thought of Paul Ricœur, Maurice Merleau-Ponty, and Gabriel Marcel—to analyse, evaluate, and respond to five common objections to liturgy by those who reject it: (1) the absence of freedom and spontaneity, (2) the absence of authenticity, (3) the use of symbols to mediate the divine, (4) the use of the liturgical calendar, and (5) liturgy’s repetitive nature. This article concludes that those who practice liturgy have something to learn from each objection, but that none of the objections invalidates liturgy. On the contrary, what phenomenology teaches us about the human condition suggests that liturgy is more suitable than forms of worship that try to do without it.

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Growth and Decline of Evangelicals, Fundamentalists, Pentecostals, and Charismatics in Switzerland 1970–2013

Cited by 3 publications

References 31 publications

Commitment through Sacrifice: How Longer Ramadan Fasting Strengthens Religiosity and Political Islam

Commitment through Sacrifice: How Longer Ramadan Fasting Strengthens Religiosity and Political Islam

Diversity within Protestant Transnationalism: Differences in the Scope and Reach of Pentecostal/Charismatic and Evangelical Missions

How Can Phenomenology Address Classic Objections to Liturgy?

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