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The purpose of this study is to examine how the religious beliefs and experiences of a white Evangelical English teacher, Amy, shaped her enactment of critical inquiry pedagogy in her English classroom.

This study drew on three in-depth interviews focused on a white Evangelical English teacher’s negotiation of her faith and understanding of critical inquiry issues in her teaching.

The teacher embraced anti-racist pedagogy by aligning definitions of structural racism with her understanding of the inherent sinfulness of humankind. She did so at the risk of her standing within her Evangelical community that largely rejected anti-racism. On the other hand, the teacher struggled with embracing LGBTQ+ advocacy, believing that affirmation of LGBTQ+ identities ran counter to her beliefs in “the gospel.” Her theological beliefs created complications for her when students brought the issue up in her class.

This study illustrates the way an English teacher incorporated anti-racism into both her teaching and religious identity, demonstrating that for some, the main concepts promoted in teacher education programs are held against a theological standard. It suggests that more work must be made by English teacher educators to provide space for religious pre-service teachers to find religious justification for engaging in LGBTQ+ advocacy.

One of the goals of English education is to encourage students to read texts and the world critically. However, the critical inquiry may be seen by Evangelical teachers and students as value-laden, too political and hostile to religious faith. This study examines the tensions that arise for an English teacher who is a white Evangelical. It contributes to possible strategies for the field to address these tensions.

Explores the possibility and probability of a Catholic‐Evangelical alliance within the US social arena. Notes the numerical strength and systemic importance of each tradition. Examines the histories, tenets, politics, economic teachings and lifestyles of the two respective orientations. Cites their legacy of mutual hostility as well as the more recent ecumenical ventures. Focuses on the relevancy of the Vatican II Council to their dialogue and enumerates their contemporary differences and similarities. Concludes optimistically that theology and politics have forged stranger coalitions.

This study examines the relation between voluntary corporate social responsibility (CSR) disclosure and the local religious norms of firms’ stakeholders. Little is known about how these local norms (measured at the county level) affect firms’ disclosure practices and firm value, especially voluntary disclosure on climate change and environmental and social responsibility.

Poisson regression models test for a significant relation between firms’ voluntary CSR disclosure intensity and the local religious norms of firms’ stakeholders. Also, an event study tests whether the local religious norms affect investment returns. The data analyzed are extracted from the archive of CSRwire, a prominent news organization that distributes CSR news to investors and the public worldwide.

The study finds that firms in high adherence (high churchgoer) locations disclose CSR activities less frequently, and firms in high affiliation (a high proportion of non-evangelical Christian churchgoers) locations disclose CSR activities more frequently. The study also finds that managers make firm-value-increasing CSR disclosure decisions that cater to the religious and social norms of the local community.

The results imply that managers self-identify with the local religious norms of stakeholders and appropriately disclose less about CSR activities when religious adherence is high and when religious affiliation (the ratio of non-evangelicals to evangelical Christians) is low. The authors find this noteworthy because religious bodies often call for greater CSR involvement and disclosure. Yet, at the firm level, it would appear that local community religious norms also prevail, as it is shown that they significantly explain firms’ CSR disclosure behavior, implying that managers cater to local religious norms in their disclosure decisions.

The findings suggest that managers vary the timing and intensity of voluntary CSR disclosure consistent with stakeholders’ local religious and social norms and that it would be costly and inefficient if the firms were to expand CSR disclosure without considering the religious norms of their local community.

This is the first large-sample study to show that local religious norms affect CSR disclosure behavior. The study makes use of a unique and novel data set obtained exclusively from CSRwire.

This paper aims to examine how evangelical teachers’ religious identities influence their interpretation and teaching of texts in high school English Language Arts classrooms. Further, this paper examines how evangelical teachers make choices about how to balance the demands of their religious and teacher identities as they interact with texts in their own classrooms.

Using Derridean deconstruction of the concept of ethical decision-making, the author uses critical discourse analysis to examine a conversation between two evangelical teachers as they talk about the tensions they feel as they teach The Crucible with their high school–aged students.

The findings show evangelical teachers’ religious and teaching identities were in tension across three themes: literary analytic frameworks, authorial intent and eternal truths and evangelism and fellowship.

By highlighting how evangelical teachers’ religious and teaching identities influence their classroom decisions, teaching practices and textual interpretations, this study offers another pathway through which teacher educators and researchers might examine the connection between teachers’ religious and teaching identities with the intent to invite more complexity into literary analysis.

Uses Voter Research and Survey General Exit Polls to compare the political orientation of Catholics and Evangelicals. Since aggregates reveal, but also conceal, the data are disaggregated by race‐ethnicity (white and non‐white) and church attendance (weekly attenders and non‐weekly attenders). Shows that a majority of all voters and all three religious groups are white (85 per cent or more); about 40 per cent of all voters attend religious services at least once a week (48 per cent for Catholics, 46 per cent for Protestants, and a striking 74 per cent for Evangelicals). Catholics were a solid Democratic vote at the presidential level from 1932 to 1976, but defected to the Republicans in 1980, 1984, 1988. Shows that they were plurality Democrats in the three‐way presidential contest of 1992, although white Catholics and weekly church attenders were slightly less Democratic than non‐whites and non‐weekly church attenders. Catholics were solidly Democratic in House elections from 1932 to 1992. Thus, the 1994 results were somewhat shocking as Republicans captured 52 per cent of the Catholic vote, with an even higher 55 per cent among white Catholics. Evangelicals have been Republican in both presidential and House races since data have been collected from 1980. Underscores that non‐white and weak church‐attending Evangelicals voted Democratic, although the overall evangelical vote was 59 per cent Republican. In 1994, the evangelical vote was 20 per cent of the total vote and it registered its highest Republican percentage ever (75 per cent).

This paper briefly discussed the emergence and evolution of evangelical capitalism. It contrasts it with traditional American capitalism. In addition, the paper identifies some risks of evangelical capitalism in the marketplace.

The Student Christian Movement (SCM) arose from the formal integration in one unit of a number of different strands of student‐run evangelical religion in British Universities(1). The Jesus Lane Sunday School in Cambridge, staffed by students, had been open since 1827. David Livingstone's visit to Cambridge in 1858 inspired the Church Missionary Union and in the same period Cambridge students began a Daily Prayer Meeting. In 1877, the students brought their various efforts together into the Cambridge Inter‐Collegiate Christian Union (CICCU). Similar movements were developing in other colleges. The first major links were created by the “Cambridge Seven”. Even at the end of the period of the “Saints” (as Wilberforce and his fellow evangelicals were known), more than three‐quarters of the men who volunteered for foreign missions were artisans, shop‐boys, labourers and apprentices(2).

Education was an enduring feature of the modern Protestant missionary movement. Historiographically, however, scholarship on the subject is often fragmented geographically and focused on the micro contexts in which missionary education occurred. The purpose of this paper is to explore the nuances of the missions‐education relationship, using a particular case study, in order to indicate alternative ways of conceptualising that relationship. It focuses on a small New Zealand evangelical mission working in Bolivia from 1908 and utilises the concept of “sites” to indicate the complexities that need to be considered in any particular study of missions and education.

Educational activities and explanatory factors pertaining to the Bolivian site of missionary education are re‐constructed from missionary archives. Different voices, agendas and readings are acknowledged in this re‐construction. In this way the article moves from a plain narrative about the mission and its educational activities to a more conceptual attempt to explain the application of education in the Bolivian context. The archives are read in the light of both historiography and theory.

The article indicates that a simple or monochrome reading of the missions‐education relationship is deficient. It grapples with the reasons why an explicitly evangelistic mission invested considerable energy and resources in education. Using the concept of “sites” it argues that this emphasis on education can be explained by a set of complex and overlapping factors reflecting historical timing, evangelical culture or mentalité, missionary geographical origins and local socio‐political context. While this will not explain all “sites” of missionary education, the approach is a model of how to construct a complex reading that enables us to discern multiple voices and motivations.

This article addresses a lacuna of conceptual scholarship on missionary education. Furthermore it attempts to shift the focus onto four relatively neglected aspects in missions‐education scholarship: missionary projects from colonial contexts, the South American context, the early twentieth century, and conservative evangelicalism.

Drawing on service logic, the authors investigate how value cocreation leads to evangelical brand-related behaviors (brand defense and brand advocacy). The authors analyze the interplay between value cocreation and customer brand engagement on social media in driving these outcomes. The authors also consider the role of brand love in eliciting evangelical brand-related behaviors.

Respondents recruited through Amazon MTurk were surveyed on social media use in tourism-related decisions. The total useable sample size was 397. Partial least squares structural equation modeling (PLS-SEM) was used to test the research model.

Value cocreation and customer brand engagement are drivers of evangelical brand-related behaviors, emphasizing the importance of these two in marketing and how they drive behavioral outcomes.

Service logic highlights the significance of value cocreation which, through customer brand engagement and love, leads to brand defense and advocacy. This explains the mediation in our model, where marketers must undertake efforts to support customer brand engagement and brand love.

Value is created by the user for the user through their experiences over time. Brands are owned by customers, and their defense and advocacy of them must be earned. Marketers facilitate customer value creation by providing the resources to cocreate value and love the brand.

Most studies investigate value cocreation from an in-role and/or extra-role perspective as to how it benefits firms. Through service logic, the authors illustrate how it leads to evangelical brand-related behaviors.

The present research aims to introduce and understand the promising nature of destination evangelism in the context of social media-based tourism communities (SMTCs). Further, factors that influence evangelism and information-seeking behaviors on SMTCs are examined.

A conceptual model is developed that features an interplay of destination distinctiveness, destination evangelism, travel commitment and information-seeking engagement. Data were collected from 215 active users of SMTCs and analyzed using structural equation models.

The research findings indicate that destination distinctiveness and information-seeking positively lead to destination evangelism. Information-seeking is found to mediate the relationship between (1) destination evangelism and travel commitment and (2) destination evangelism and distinctiveness.

The research offers meaningful insights into exploring constituents of destination evangelism. The research also understands and highlights the critical role of information-seeking engagement about distinct destinations.

This research highlights key areas to build, improve and inspire destination evangelism on SMTCs.

This study offers a fresh contribution to tourism literature by investigating destination evangelism and its drivers. This is explained by closely uniting vital research streams of evangelism, tourism and engagement. It further highlights the dual mediating role of information seeking, suggesting that these engagements are critical to evangelizing destinations.