Books
Introduction to the Marketplace Annotated Bibliography
America's Change: A Seedbed for Marketplace Ministry
I am intrigued with the current increase in activity in the workplace ministry of everyday believers, often referred to as “the marketplace ministry.” Since 1979 I have been studying, networking, consulting, and teaching in this area of faith. Today there is a new and broad-based grassroots movement among Christians in Western nations, especially in America. Two phrases are frequently used to describe this movement: “a lay renaissance” and “the second reformation.” I use “the agitated pew” as a description of Christians who are asking questions about taking their faith beyond the walls of church buildings and into their jobs, community life, and family responsibilities. This process is illustrated by questions I repeatedly hear across the country.
- Where is the Church on Tuesday?
- What does the Lordship of Jesus Christ mean in the workplace?
- What does biblical justice look like in government, education, finance, health care, agriculture, manufacturing, and sales?
- What does the Holy Spirit have to do with the building trades, food service, communications, transportation, law, or the arts?
- Does the Christian laity have any more to do in building the kingdom of God than just praying, paying and obeying church leaders?
- Is evangelism the special responsibility of those who are gifted or called into it as a profession, or is it the calling and privilege of every believer?
- Is work a result of the Fall, destined to be consumed by fire as chaff, or just a necessary evil?
- Is there a difference between the ministry of the laity and the clergy?
- Is biblical witness more than a few gospel-tract-like formulas or “button-holing” my work associates?
The increase of books exploring these questions reflects the growing appreciation for practical spirituality. I have thirteen hundred in my library. Some are very poorly researched and written, but many of the newest releases reflect historical, biblical, and theological scholarship in the field. How did this movement develop in the twentieth century?
Early Marketplace-Faith Initiatives: 1930s-1950s
The earliest books on faith and daily life I have found were published in 1930s. Max Weber contributed The Protestant Ethic and the Spirit of Capitalism and Roland Allen added The Case for Voluntary Clergy. John R. Mott, international pioneer of the YMCA and the Student Volunteer Movement, released Liberating The Lay Forces of Christianity in 1932. German theologian Emil Brunner wrote The Divine Imperative: A Study in Christian Ethics. Rowland Hogbe published Vocation for Britain's Inter-Varsity Press. Episcopal bishop Francis McConnell added Christian Materialism in 1936. These authors were the first modern prophetic voices about practical, public faith. Other pioneers followed throughout the 1940s and 1950s.1 The earliest faith-based biography of an American business leader I found is Richard Day Ellsworth's A Christian In Big Business, released in 1946. It told the story of Henry Parsons Crowell, who lead the Quaker Oats Company and partnered with evangelist Dwight L. Moody.
Two authors were very influential as the movement gained visibility. Quaker professor Elton Trueblood was an early voice. He wrote Signs Of Hope In A Century of Despair in 1950 and Your Other Vocation in 1952. Trueblood traveled and lectured extensively, giving new insight on what Scripture teaches about modern dilemmas. Hendrick Kraemer released his pivotal book, A Theology of the Laity in 1958. It became a benchmark work and is still referred to today.2 His was an informed but popular plea for the significance of lay ministry and mission.
Three British voices, sometimes referred to as the "mere Christians," joined the cry for faith that engaged modern needs. C. S. Lewis's writings captured the hearts of many wanting spiritual help in real life. Popular novelist Dorothy Sayers's Creed or Chaos (1949) moved into the gap between personal and public faith. Popular poet, novelist, editor, columnist and social critic G. K. Chesterton added his acerbic wit and wisdom into the mix.3 These three voices gained American readers because of their passion, clarity and humor.
But authors were not the only marketplace-faith change agents in the decades before the 1960s. A variety of networks and movements focused on faith in daily life. To empower the poor and combat racism, Southerner Clarence Jordan launched his Christian communal experiment, Koinonia Farms, in rural Georgia in 1942. Reverend Martin Luther King Jr. and his associates pioneered the Civil Rights movement in Georgia, Alabama, Mississippi, and Tennessee. In the North, Dorothy Day, a Catholic activist who called for justice among workers, women and the poor, launched the Daily Worker newspaper,4 The emerging Prayer Breakfast movement was catapulted into visibility when U.S. President Dwight D. Eisenhower attended in 1953.5 The same year Fortune magazine noted the revival among businessmen, asking "Is this a superficial, merely utilitarian movement, or is it a genuinely spiritual awakening?"6 The German Kirchentag Movement focused on faith and the rebuilding of the nation after World War II. (It still sponsors evangelical academies for laity and convenes a major event every few years, often attracting more than 25,000.) The Second Assembly of the World Council of Churches (WCC) met in Evanston, IL in 1956.7 And Protestant author Keith Miller's work led to the founding of the Faith At Work movement in 1957. (It publishes the oldest extant journal on marketplace-faith topics.)
A Decade of National Change: The 1960s
A cultural crossroads for American occurred in the 1960s. Life as they had known it since World War II ended, and a "new wind was blowing" for the nation and the church. Social Critic, lawyer, and theologian William Stringfellow declared, "Since the climax of America's glorification as a nation—in the ostensible American victory in World War II, most lucidly and aptly symbolized in Hiroshima—Americans have become so beleaguered by anxiety and fatigue, so bemused and intimidated, so beset by a sense of impotence and intuitions of calamity, that they have. . . . become consigned to despair."8
During the 1960s the long-standing Sunday blue laws began to fall,9 and the U.S. Supreme Court banned prayer and Bible reading in public schools. The seeds of sexual revolution were planted as the "pill" was released in 1960, restrictive laws were removed and the Kinsey report on Human Sexuality worked its way into the lives of many citizens.10 The growing debate about sexual morality is exemplified by Leo Pyle's book, The Pill and Birth Regulation: The Catholic Debate. 11
In 1968 Theodore Rozak coined the term counterculture , suggesting that something big was happening in North America. The American Dream of a good job, financial security, home-ownership, a forty-hour work week, and paid vacations was found wanting among the children of the middle and upper classes. Personal dissonance, broad unrest, growing mistrust of institutions and a rising youth culture shook the suburban serenity of the WASP majority.
Home ownership and suburban communities mushroomed after World War II.12 The baby boom created exponential population growth.13 Consumerism expanded with the first significant use of credit cards in the 1960s. Black Americans challenged racism; women spoke about their prolonged subjugation and pain as second-class citizens; and America's role as world policeman was questioned as young Americans suffered and died in Vietnam.14 This pivotal decade also launched the first Earth Day, which rallied many to concerns about pollution, consumption, and diminishing natural resources.
Television's gross annual revenues bypassed radio's in 1954, and it was becoming very significant in the daily life of America. People began to have family meals while watching its news, entertainment and sports. The Federal Communications Commission reduced the legal requirements for free public-service air time and allowed networks to begin charging for it. Few religious organizations could absorb the increased costs and religious programming declined significantly.15
Possibly the most galvanizing shock of the decade was a series of highly visible assassinations. African American civil rights leader Medgar Evers (June 12, 1963); four young African American girls (September 15, 1963); the late President John F. Kennedy (November 22, 1963); civil rights workers Andrew Goodman, Michael Schwerner and James Chaney (June, 1964); Malcolm X, (February 21, 1965) Martin Luther King Jr. (April 4, 1968); the late Senator Robert Kennedy, ( June 5, 1968); and four young Kent State collegians (1970). These brutal deaths jolted the national psyche, raising deep questions about our nation and its values. Extensive media coverage of these movements produced anxiety, fear and anger in many citizens. The faith community was also inalterably affected by the tremendous violence.
Studying the youth culture of the 1970s, author and cultural analyst Arthur Levine captured the change in the social fabric and values brought on by the events of the previous decade:"I was disturbed by the overwhelming sense of meism. . . . Today's meism grows out of a generalized cynicism, lack of trust and fear."16 This translated into national insecurity, and concerns beyond the here-and-now began to surface. A more full-blown manifestation of this inner craving for deeper realities is evident in the growth of New Age spirituality and the marketplace-faith movement.17
As America struggled with deep changes in the 1960s, the church had to face the fact that "business as usual" was no longer viable—it had tied itself to a culture that was coming to an end. The Christian faith could no longer be confined to church buildings and Sunday-only involvement. The laity had to wrestle with the integration and application of their beliefs into everyday responsibilities. Sunday worship needed to connect Monday's challenging workplace realities in creative new ways.
The Church's Response to the 1960s
Europe
In 1959 Dietrich Bonhoeffer's book, The Cost of Discipleship , a critique of "cheap grace," was released in his posthumously. Frenchman Andre Bieler wrote The Social Humanism of John Calvin, describing Calvin's application of faith to daily life in Reformation-era Geneva. Anglican Bishop John A.T. Robinson published The Laymen's Church, adding his The New Reformation soon after. In 1963 WCC leaders Stephen Neill and Hans Ruedi-Weber released The Layman in Christian History , the first, and still the only, church-history textbook featuring the faith of non-religious professionals working outside of the church.18 These works signaled a new understanding of the church as the body of Christ called to develop the kingdom of God in every sector of society. Ruedi-Weber also released his Salty Christians that same year, applying to modern culture what he learned from his understanding of church history.
Britain's popular author C. S. Lewis's impact on American Christianity was gaining momentum in the 1960s. Layman Mark Gibbs and Pastor T. Ralph Morton released God's Frozen People. Mid-decade, Michael Green added his Called to Serve. Cardinal Stefan Wyszynski published The Deeds of Faith , describing Catholic faith of the people in communist-dominated Poland. Alfons Auer wrote Open to the World: An Analysis of Lay Spirituality, and Jacques Ellul released The Presence of the Kingdom in 1967. John R. W. Stott of London's All Souls Church described the church as a people in everyday life in One People. Sir Frederic Catherwood's The Christian Citizen was also published. This very productive decade ended with Gibbs and Morton's second work, God 's Lively People, which added to their earlier plea for more faith-community impact on society.
A very different worldwide Christian dynamic began as popular British columnist, world traveler and social critic Malcolm Muggeridge professed faith and began to use the media as a pulpit. He described his discovery of Jesus as the only figure of hope in his 1969 book Jesus Rediscovered .19 That same year, his new faith was broadcast in the BBC film Something Beautiful for God. This film also introduced Mother Teresa to a worldwide audience. Over the next three decades she would challenge the Christian church to take the plight of the poor and dying seriously.
America
The New York Times reviewed William Stringfellow's 1966 book, Dissenter in a Great Society, saying, "This book hurts. . . Stringfellow's strength lies in his acute perception of the pretensions, evasions and barbarities of our supposedly Christian, enlightened nation." Stringfellow added A Private and Public Faith in 1962 and An Ethic For Christians & Other Aliens In A Strange Land in 1973.
Almost two dozen American authors added to the marketplace cause in the 1960s. Elton Trueblood and Peter Berger helped the people of God find their voice in the public square. Norman Grubb wrote about the rising impact of faith amid government leaders. Edmund C. Morgan told of a cultural precedent among early American settlers. Howard Grimes, Georgia Harkness, Francis O. Ayres and R. L. Oechslin wrote about the faith and ministry of the laity. Business leader John Mitchell, missionary Roland Allen and Joseph C. McLelland added important works to the mix.
As the decade hit mid-point, more impetus for change appeared. In 1966, W. M. Abbott delivered the revolutionary Vatican II materials. George W. Forell and Notre Dame professors Oliver Williams and John Houck probed Christian ethics, illustrating how to sort out intricate ethical dilemmas from the perspective of faith. Several other key writers affirmed the church's need to mobilize every believer. These include Presbyterian pastor Richard C. Halverson, business leaders R. G. LeTourneau, Stanley Tam and Herbert J. Taylor. Elton Trueblood continued to be major voice with three books at the end of the decade. The floodgates were opening wider as many wrestled with the practical applications of faith to workplace, economic, and cultural issues.
On the electronic front, the growing television industry included a few Christians. Through Mr. Rogers' Neighborhood, Fred Rogers, an ordained Presbyterian, gained a prominent place in American homes, as he taught Christian values to children in a low-key, entertaining style. In 1961 Pat Robertson launched what would become the Christian Broadcasting Network.
Major Worldwide Gatherings
Pope John XXIII convened the Second Vatican Council in Rome (1962-1965) to "give the Church the possibility to contribute more efficaciously to the solution of the problems of the modern age."20 Vatican II had a troubling but mobilizing effect on Roman Catholics worldwide as its leaders sought to modernize the faith. Some of the agenda had been shaped at the 1951 First World Congress of the Lay Apostolate in Rome, which aimed to mobilize laity. Vatican II developed several major proclamations or papers, including one on the functions of the laity and another on the church in the modern world. These and other related papers, are still being interpreted and debated today. One perspective asserts, "Vatican II refocused the church from institution to people . . . further expanding the role of the laity from spectators to participants . . . The church has been returned to the people."21 When Pope Paul VI released his encyclical Humane Vitae (1968), affirming the spiritual life of both the unborn and all baptized belivers, many laypersons took a more active role in church matters. New lay initiatives began, including several Vatican-sanctioned lay ministries in the 1970s.22
The Cursillo Movement ("little workshops in living Christianity"), focusing on personal faith experiences, originated in Spain in 1949 and broke onto the international scene first in Latin America and then Great Britain. It came to the United States in 1961. Many of its early leaders would later be pioneers of the charismatic movement, which emerged in the 1960s and 1970s and eventually gained recognition from the Catholic establishment and elsewhere.23 The World Congress of the Lay Apostolate reconvened in 1957, 1967 and 1975. The National Association of Laymen (NAL) was formed in St. Paul, Minnesota in 1967. Issues like racism, nuclear arms, and women's rights gained energy and visibility. Chicago Catholics called together a national gathering in 1975 to focus on public justice, ethics, and integration of faith in the workplace. Belgian librarian Jan Grootaers described the changes: "Those who speak thus are no longer Catholics of the Constantinian era, engaged in claiming 'rights' which 'the others' must yield to them; they are Catholics who recognize that they themselves have 'duties' and that they cannot afford much longer to fail to fulfill these duties."24
Another major gathering was a 1961 ecumenical assembly that met in New Delhi, India. At that meeting, the International Missionary Council was integrated into the WCC, and the newly expanded WCC began to wrestle with the place of laity. In 1968, the fourth WCC Assembly met in Uppsala, Sweden. Leader D. T. Niles declared, "Our part in evangelism might be described as bringing about the occasion for men's response to Jesus Christ" and further stated that, "there is widespread defeatism in the churches about the work of evangelism and world mission."
In the late 1970s businessman Howard E. Butt and Christian Men, Inc., convened the North American Congress of the Laity in Los Angeles. It included eight hundred lay leaders. Along with several internationally known figures (e.g. business guru Peter F. Drucker, former President Gerald R. Ford, Ugandan Bishop Feston Kivengere, British columnist Malcolm Muggeridge, Harvard professor of psychiatry Armand M. Nicholai and national columnist James Reston), they wrestled with what it means for a Christian to be in the world. The 1960s explorations into marketplace faith was beginning to bear fruit as the issue gained visibility and momentum.25
In 1966 evangelist Billy Graham was instrumental in leading the Berlin Congress on World Evangelization, and in 1974 Graham convened 2,700 evangelicals from 150 nations in Lausanne, Switzerland. In the "Lausanne Covenant" evangelicals repented for their failures, committed themselves to preach the whole gospel and declared their willingness to work with all believers for world evangelization.26
The African American Church
One of the most pervasive sources of change in terms of cultural impact was the Southern Christian Leadership Conference (SCLC), which was formed in Atlanta, Georgia in 1957. Black leaders rallied around the emerging leadership of Baptist pastor Martin Luther King Jr. to actively engage southern racial discrimination. This new movement began to effect Anglo-Saxon Christians when King led the 1955 Montgomery, Alabama bus boycott. This expanded into non-violent campaigns against racism throughout the South. The black church called the white church and national political leaders to accountability.
When the Ku Klux Klan and other white supremacists reacted with beatings, lynchings, imprisonment and legislative maneuvering, all of America was exposed to racism via media coverage. King's challenge of America's entrenched racism resulted in new national legislation under President Lyndon B. Johnson.27 King's example is a very significant model of applying faith to the deepest needs and problems within a culture.
Theologian William Bentley and former gang member Tom Skinner were the moving forces behind the establishment of the National Black Evangelical Association in 1963 at Fuller Theological Seminary. They were concerned about growing urban challenges and failures of white evangelicals to face social issues.
American Mainline Protestants
In the 1960s conservative and evangelical members and pastors launched renewal movements in Episcopal, United Methodist, Presbyterian, and United Church of Christ denominations.28 They were weary of a steady stream of political pronouncements by their leaders and deeply concerned about eroding theological convictions. Through these renewal movements many laypeople found a new voice in the affairs of their congregations and national denominational administrations.
In 1976 Lutheran layman William Diehl wrote Christianity and Real Life. After a career in the steel industry, Diehl spoke out about the loneliness he experienced as a Christian in the workplace and the lack of understanding and support he received from his church. As a result, the Evangelical Lutheran Church in America now has the longest surviving department focused on the ministry of the laity at work. Diehl wrote several more excellent books in the field and founded the Coalition for Ministry In Daily Life among mainline Protestants and Roman Catholics.
Two other emerging cultural struggles surfaced in mainline churches: women in ministry and sexuality. These triggered major discussions of feminist, gay, lesbian, bisexual and transgender issues. Application of faith to modern needs and issues gained more momentum.
The Pentecostals and Charismatics
Pentecostalism was born of humble origins in the early twentieth century. Its impact on the marketplace-faith movement was strongly felt in 1953 when Demos Shakarian, a southern California dairyman, founded the Full Gospel Businessmen's Fellowship International.29 In 1960 Assemblies of God pastor Loren Cunningham launched Youth With A Mission, which now ministers in over 100 countries with 6,000 workers.
The Charismatic movement is a popular interdenominational grassroots experience of the Holy Spirit's gifts borrowed from Pentecostalism. It burst on the American scene in the 1960s and 1970s. Charismatic Christianity caught on with youth in the Jesus Movement of the 1960s and 1970s.30 Spiritual songwriting and street evangelism flourished in the youth movements. Spirituality now meant connecting faith with everyday personal life, and marketplace ministry advanced.
Summary and Conclusion
The church faced massive change during the middle of the twentieth century. Old ways of being and doing church would not last. No longer could its leaders preach growth and continue to resist change. I delight in this ongoing crisis, painful as it might be. It is akin to prolonged labor pains. A highly institutionalized "churchianity" wrestles with declining numbers, loss of loyalty, declining social authority and some growing hostility.
As we enter the new millennium, this marketplace movement keeps growing.31 Fortune magazine reluctantly acknowledged the growth of spirituality in the business world again in the summer of 2001, declaring: "These executives [Chicago Catholics] are in the vanguard of a diverse, mostly unorganized mass of believers—a counterculture bubbling up all over corporate America—who want to bridge the traditional divide between spirituality and work. Historically, such folk operated below the radar, on their own or in small workplace groups where they prayed or studied the Bible. But now they are getting organized and going public for change.32
I see the marketplace-faith movement as an encouraging but still youthful and awkward response to America's deepest needs. In it there is hope for a more vital practice of the kingdom of God. May the books, movements, new wineskin experimentation and resources continue to multiply.33
Footnotes
1 For more information on marketplace books and authors, see the Books section of www.ivmdl.org
2 At the time Kraemer, was the Fosdick Visiting Professor at Union Theological Seminary in New York City. He first served with the Dutch Bible Society in India, then as Professor of the history and phenomenology of religion at Leiden, and as the first Director of the Ecumenical Institute at Bossey.
3 See Joseph Pearce, Wisdom and Innocence: A Life of G. K., Chesterson, (San Francisco: Ignatius Press, 1976)
4 Her autobiography Long Loneliness: The Autobiography of Dorothy Day was first published by Harper Collins in 1952. See also Jim Forest's Love Is The Measure: A Biography of Dorothy Day, (New York: Paulist Press, 1986.)
5 Founder Abraham Vereide was a very entrepreneurial businessman from Washington State. He moved to Washington, DC, to work among government leaders because spirituality was being acknowledged among elected national leaders. See the review of Norman Grubb's biography of him, Modern Viking: The Story of Abraham Vereide, Pioneer in Christian Leadership, (Zondervan, 1961) in The Marketplace Bibliography (Downers Grove: InterVarsity Press, 2002) p. 92.
6Quoted by Marc Gunther, "God & Business," Fortune, July 9, 2001, p. 78
7 It issued a report The Laity: the Christian in His Vocation which declared, "The real battles of faith today are being fought in factories, shops, offices, and farms, in political parties and government agencies, in countless homes, in the press, radio, and television, in the relationship of nations. Very often it is said that the church should 'go into these spheres'; but the fact is that the church is already in these spheres in the persons of the laity."
8 William Stringfellow, An Ethic for Christians and Other Aliens in a Strange Land, (Dallas: Word, 1973), p. 19-20.
9 "One type of numerous extremely rigorous laws designed to regulate morals and conduct in Colonial New England [that were] statute[s] regulating work, commerce and amusements on Sunday." (Webster's Ninth New Collegiate Dictionary, Miriam-Webster, 1990).
10 Alfred Kinsey released his study Sexual Behavior in the Human Male in 1948, followed by his highly anticipated sequel Sexual Behavior in the Human Female in 1953.
11 Baltimore, Helicon, 1964
12 "The suburban population doubled in one decade [1950s] from thirty-six million to seventy-two million." (Ruth Rosen, The World Split Open: How the Modern Women's Movement Changed America [New York: Viking, 2000], pg. 9). The widespread appetite for comfort, safety and pleasure moved to the forefront of the rising middle class. Owing a home was made more possible with the "suburbs" when Levittown was created for young families on Long Island. It included 17,400 homes packed into a 4,000 acre farmland. Prices started at $8,000.
13 One result was the massive increase in college students. Before World War II only 14 percent of college-age Americans enrolled, but by 1970 over 50 percent attended post-high school education. Another change during the sixties was an increase from 3 percent black students to 9 percent (David Burner, Making Peace with the 60s [Princeton, NJ: Princeton University Press, 1996] p. 136).
14 For more on these issues see Taylor Branch's multivolume history of the Civil Rights Movement, America In The King Years, 2 vols. (New York: Simon & Shuster, 1988, 1998), and Ruth Rosen's The World Split Open: How The Modern Women's Movement Changed America, (Viking, 2000).
15 Coalter, Mulder and Weeks, p. 6
16 Arthur Levine, When Dreams and Heroes Died: A Portrait of Today's College Student (San Francisco: Jossey-Bass, 1981) pp. xvii-xviii.
17 For a much more extensive analysis of this era of change in our nation, read A History of the Marketplace Movement in the 20th Century at www.ivmdl.org.
18 A major agenda item of the WCC's 1948 Assembly (Evanston, Illinois) was "The Laity: The Christian in His Vocation." Ruedi-Weber and Neill's book was one of the fruit of that assembly. New images about the church as everyday people were introduced as they told the stories of the little people of God throughout church history.
19 See his story and those of other marketplace Christians like Charles Colson, C. S.Lewis, Dorothy Day and Ethel Waters in Hugh T Kerr and John M. Mulder's Conversions (Grand Rapids, MI.: Eerdmans, 1983), pp. 251-54.
20 Walter Abbott, The Documents of Vatican II , (New York: Guild, 1966), pg. 705. "The Decree On The Apostolate of the Laity" "affirmed that the Protestant concept of the priesthood of all believers had authentic biblical and Catholic roots" (Avery Dulles, obituary of Congar in America , July 15, 1995).
21 Mary Faulkner and Bob O'Gorman, U.S. Catholic , February 2001, p. 37.
22 For a survey of writings about laity among Roman Catholics, see Leonard Doohan, The Laity: A Bibliography, (Wilmington, DE: Michael Glazier, 1987).
23 The Almanac of the Christian World , 1991-1992 (Wheaton, IL: Tyndale House, 1990), p. 327.
24 Hans Ruedi-Weber and Stephen Neill, The Layman In Christian History, (Westminister Press, 1963), p. 329.
25 Howard Butt with Elliott Wright, At The Edge of Hope, (New York: Seabury 1978).
26 The primary author was John R. W. Stott, whose influence was becoming worldwide by this time. For a survey of his writings, see Timothy Dudley-Smith, John Stott: A Comprehensive Bibliography , (Downers Grove, IL: InterVarsity Press, 1995).
27 Johnson signed the Civil Rights Act July 2, 1964. It was the most sweeping civil rights legislation since Reconstruction. On September 24, 1965, the president issued an executive order enforcing the Act.
28 The Presbyterians launched the Covenant Fellowship of Presbyterians in the southeast while Presbyterians United for Biblical Concerns grew in the northeast and west coast. Episcopalian evangelicals gathered together under the Episcopalian Renewal Movement umbrella. United Methodist leaders connected with each other nationally through the Good News Movement.
29 H.D. Hunter, "Charismatic Movement," in Dictionary of Christianity In America , ed. Daniel Reid, et al. (Downers Grove, IL: InterVarsity Press, p. 242).
30 "In 1900 there were, at most, a bare handful of Christians who were experiencing special gifts of the Holy Spirit similar to those recorded in the New Testament. By the end of the century, as many as 500 million . . . could be identified as Pentacostal or Charismatic." (Mark A. Noll, Turning Points: Decisive Moments in the History of Christianity [Grand Rapids, MI.: Baker, 1997], p. 299) By 1970 it was estimated that 10 percent of all clergy and a million laypeople were involved in the charismatic movement.
31 For a survey of the current activities, see my article "Some North American Stirrings"
32 Marc Gunther, "God & Business," Fortune , July 9, 2001, p. 60.
33 For a much more extensive analysis of this era of change in our nation, read my expanded piece, "Some North American Stirrings" about other dimensions of the movement.
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