They include, besides Congregationalism and Charleston Protestant and Southern culture, the quite different religious forms of
evangelicism, powerfully sweeping America in the Second Great Awakening through the first half of the nineteenth century.
(147.) Fournier, McDougall & Lichtsztral, supra note 19, at 338-39 (arguing that law cannot be understood through the "ontological tools of 'legal
evangelicism,'" but must be understood through critical legal pluralism).
Andrea Smith's "Decolonization in Unexpected Places: Native
Evangelicism and the Rearticulation of Mission" examines an often-discussed topic through a new lens: the missionization of Native peoples.
Theologians and church historians from various Christian orientations dialogue with Anglicans on the possibility that the future of the Great Tradition in North American is not just about restoring or rebuilding something lost to the acids of modernity, the therapeutic amnesia of contemporary spirituality, or the pragmatism of entrepreneurial
evangelicism. Among their perspectives are the labor of defining and interpreting the tradition, a Pentecostal contribution on the future of the liturgy, and apostolic ministry revisited.
The following chapter attempts, I think fairly successfully, 'to appreciate the complexity of
Evangelicism', drawing upon such mid-nineteenth century fictional texts as Jane Eyre, David Copperfield, The Moonstone, and Bleak House.