name	John Evan
background	solo_singer
birth name	John Spencer Evans
alias	John Evans
born	March 28, 1948Blackpool, Lancashire, England
instrument	Keyboards, Drums
genre	Rock, Alternative rock
occupation	Musician, songwriter, record producer
years active	1960s–present
label	Chrysalis Records, A New Day Records
associated acts	Jethro Tull
notable instruments	}}

John Evan (born John Spencer Evans, 28 March 1948), played keyboards for Jethro Tull from April 1970 to June 1980. He was educated at King's College London.

Evans was born in Blackpool, Lancashire. He changed his name when his first band, The Blades, changed their name to The John Evan Band. Jeffrey Hammond apparently thought 'The John Evan Band' sounded better than 'The John Evans Band'.

Later on, Evan was attending college when he happened to recognize his former band mates on radio with the song, ''Living in the Past'', remarking years later that it stood out to him because of its quite unusual time signature for a Pop song. In 1970, he played as a session musician on Tull's ''Benefit'' album (where upon his acknowledgement reads: "...and John Evan, who played keyboads for our ''benefit''."), and was eventually convinced by Ian Anderson to leave school to become a full-fledged member of the band. In addition to his many distinctive contributions to the group's overall musical sound and stage personality, it is also notable that Evan composed the memorable piano introduction to the legendary Tull song, ''Locomotive Breath'' (the opening of which foreshadows with a Bluesy smoke-steeped power, building brilliantly towards the relentless and indelible impact of the piece as a whole), having achieved this task in studio while some of the other band members were out to lunch.

Whilst with Jethro Tull, Evan had a penchant for wearing his trademark white suit, along with a yellow shirt underneath and a pink-and-yellow polka-dot tie. Evan can be seen wearing this outfit in photographs on the album ''War Child'', and the live album ''Bursting Out'', while a painted version of him is seen wearing the suit and tie on the inside cover of the ''Aqualung'' album. During concerts, Evan's wildly rendered pantomime gestures would conjure visions for audiences of a cross between Harpo Marx and The Hatter from ''Alice's Adventures in Wonderland'' (sans the hat). Because of the familiar white suit, Anderson was known to jokingly refer to Evan (during band member introductions) as "everyone's favourite ice cream salesman".

Regrettably, Evan departed Jethro Tull in July 1980. He then went on to form Tallis with fellow departing Tull member, David Palmer. After many years running his own construction company, during which he would occasionally be recognized by die-hard Tull fans, he now resides in Australia. He also appeared in the 2004 DVD, ''Jethro Tull - A New Day Yesterday: The 25th Anniversary Collection (1969–1994)'' (originally released in 1994 on VHS), the 2008 DVD, ''Jethro Tull - Their Fully Authorised Story (1968–2008)'', and the 2009 DVD/CD combo, ''Jethro Tull - Live at Madison Square Garden (1978)''.

Album discography

;With The John Evan Band:

''Live 1966'' (A New Day Records)

;With Jethro Tull:

''Benefit'' (as session musician)

''Aqualung''

''Thick as a Brick''

''Living in the Past'' (compilation)

''A Passion Play''

''War Child''

''Minstrel in the Gallery''

''Too Old to Rock 'n' Roll: Too Young to Die!''

''Songs from the Wood''

''Heavy Horses''

''Bursting Out''

''Stormwatch''

''20 Years of Jethro Tull'' (compilation)

''25th Anniversary Box Set'' (compilation)

''Nightcap'' (compilation)

''Nothing Is Easy: Live at the Isle of Wight 1970'' (as session musician)

''Live at Madison Square Garden 1978''

References

External links

Biography on official Jethro Tull website

Category:1948 births Category:Living people Category:English keyboardists Category:English rock keyboardists Category:Jethro Tull members Category:People from Blackpool Category:Alumni of King's College London

cs:John Evan de:John Evan es:John Evan fr:John Evan it:John Evan nl:John Evan pt:John Evan ro:John Evan fi:John Evan

Evangelicalism is a Protestant Christian movement which began in Great Britain in the 1730s and gained popularity in the United States during the series of Great Awakenings of the 18th and 19th century.

Its key commitments are:

The need for personal conversion (or being "born again")

A high regard for biblical authority, especially biblical inerrancy

An emphasis on teachings that proclaim the saving death and resurrection of the Son of God, Jesus Christ.

Actively expressing and sharing the gospel

David Bebbington has termed these four distinctive aspects ''conversionism'', ''biblicism'', ''crucicentrism'', and ''activism'' noting, "Together they form a quadrilateral of priorities that is the basis of Evangelicalism."

Usage

The term evangelical has its etymological roots in the Greek word for "gospel" or "good news": ''ευαγγελιον (evangelion)'', from ''eu-'' "good" and ''angelion'' "message". In that sense, to be ''evangelical'' would mean to be a believer in the gospel, that is the message of Jesus Christ.

By the English Middle Ages the term had been expanded to include not only the message, but also the New Testament which contained the message, as well as more specifically the four books of the Bible in which the life, death and resurrection of Jesus are portrayed. The first published use of the term ''evangelical'' in English was in 1531 by William Tyndale, who wrote "He exhorteth them to proceed constantly in the evangelical truth." One year later, the earliest recorded use in reference to a theological distinction was by Sir Thomas More, who spoke of "Tyndale [and] his evangelical brother Barns".

By the time of the Reformation, theologians began to embrace the term evangelical as referring to "gospel truth". Martin Luther referred to the ''evangelische Kirche'' or evangelical church to distinguish Protestants from Catholics in the Roman Catholic Church. In Germany, Switzerland and Denmark, and especially among Lutherans, the term has continued to be used in a broad sense. This can be seen in the names of certain Lutheran denominations or national organizations, such as the Evangelical Lutheran Church in America, the Wisconsin Evangelical Lutheran Synod, the Evangelical Lutheran Church in Canada, and the Evangelical Church in Germany.

Current usage

While the main usage is religious, the term is also used to characterize a movement that uses active missionary work to convert others to its religious and/or political position. For example, the ''Times Literary Supplement'' refers to "the rise and fall of evangelical fervor within the Socialist movement".

The contemporary North American usage of the term is influenced by the evangelical/fundamentalist controversy of the early 20th century. Evangelicalism may sometimes be perceived as the middle ground between the theological liberalism of the mainline denominations and the cultural separatism of fundamentalism. Evangelicalism has therefore been described as "the third of the leading strands in American Protestantism, straddl[ing] the divide between fundamentalists and liberals". According to ''Christianity Today,'' "The emerging movement is a protest against much of evangelicalism as currently practiced. The emerging church movement is post-evangelical in the way that neo-evangelicalism (in the 1950s) was post-fundamentalist. It would not be unfair to call it postmodern evangelicalism."

While the North American perception is important to understand the usage of the term, it by no means dominates a wider global view, where the fundamentalist debate was not so influential.

By the mid-1950s, largely due to the ecumenical evangelism of Billy Graham, the terms ''evangelicalism'' and ''fundamentalism'' began to refer to two different approaches. Fundamentalism aggressively attacked its liberal enemies; Evangelicalism downplayed liberalism and emphasized outreach and conversion of new members

While some conservative evangelicals believe the label has ''broadened'' too much beyond its more limiting traditional distinctives, this trend is nonetheless strong enough to create significant ambiguity in the term. As a result, the dichotomy between "evangelical" and "mainline" denominations is increasingly complex, particularly with such innovations as the "emergent church" movement.

John C. Green, a senior fellow at the Pew Forum on Religion and Public Life, used polling data to separate evangelicals into three camps which he labels as traditionalist, centrist and modernist.

The ''traditionalists,'' characterized by high affinity for certain Protestant beliefs, (especially penal substitutionary atonement, justification by faith, the authority of scripture, priesthood of all believers, etc.) which, when fused with the highly political milieu of Western culture (esp. American), has resulted in the political disposition that has been labeled the Christian right, whose most visible spokesmen have been figures like Jerry Falwell and the television evangelist Pat Robertson.

''Centrist evangelicals'' are described as socially conservative, mostly avoiding politics, who still support much of traditional Christian theology.

''Modernist evangelicals'' are a small minority in the movement, have low levels of church attendance, and "have much more diversity in their beliefs".

History

18th century

Evangelical movements first emerged between 1730 and 1790 and Pietism in Germany and the Netherlands, and Methodism in England and America. They featured revivals and an emphasis on personal salvation and piety, while downplaying rituals and traditions. In the American colonies the First Great Awakening of the 1740s greatly expanded the movement; it was based on revivals led by Congregationalist Jonathan Edwards and Methodist George Whitefield. In England John Wesley led the Methodist movement inside the Church of England.

19th century

The start of the 19th century saw an increase in missionary work and many of the major missionary societies were founded around this time (see Timeline of Christian missions).

The Second Great Awakening (which actually began in 1790) was primarily an American revivalist movement and resulted in substantial growth of the Methodist and Baptist churches. Charles Grandison Finney was an important preacher of this period.

Evangelicals were also concerned with social reform during this period—in England the Clapham Sect included figures such as William Wilberforce who successfully campaigned for the abolition of slavery.

John Nelson Darby was a 19th century English minister considered to be the father of modern Dispensationalism, an innovative Protestant movement significant in the development of modern evangelicalism. Cyrus Scofield further promoted the influence of this theology through his Scofield Reference Bible.

Other notable figures of the latter half of the 19th century include Charles Spurgeon and Dwight L. Moody.

In Charlotte Bronte's novel, ''Jane Eyre'', Mr Brocklehurst illustrates the dangers and hypocrisies that Charlotte Brontë perceived in the nineteenth-century Evangelical movement.

20th century

Evangelicalism in the early part of the 20th century was dominated by the fundamentalist movement, which rejected liberal theology and focused on separation from the world.

Following the Welsh Revival, the Azusa Street Revival in 1906 began the spread of Pentecostalism in North America.

In the post–World War II period, a split developed amongst evangelicals, as they disagreed among themselves about how a Christian ought to respond to an unbelieving world. The evangelicals urged that Christians must engage the culture directly and constructively, and they began to express reservations about being known to the world as ''fundamentalists''. As Kenneth Kantzer put it at the time, the name ''fundamentalist'' had become "an embarrassment instead of a badge of honor".

The term ''neo-evangelicalism'' was coined by Harold Ockenga in 1947 to identify a distinct movement within self-identified fundamentalist Christianity at the time, especially in the English-speaking world. It described the mood of positivism and non-militancy that characterized that generation. The new generation of evangelicals set as their goals to abandon a militant Bible stance. Instead, they would pursue dialogue, intellectualism, non-judgmentalism, and appeasement. They further called for an increased application of the gospel to the sociological, political, and economic areas. Not all conservatives are pleased with the new direction. One author has termed it "the apostasy within evangelicalism".

The self-identified fundamentalists also cooperated in separating their opponents from the ''fundamentalist'' name, by increasingly seeking to distinguish themselves from the more open group, whom they often characterized derogatorily, by Ockenga's term, "neo-evangelical" or just evangelical.

The fundamentalists saw the evangelicals as often being too concerned about social acceptance and intellectual respectability, and being too accommodating to a perverse generation that needed correction. In addition, they saw the efforts of evangelist Billy Graham, who worked with non-evangelical denominations, such as the Roman Catholics (which they claimed to be heretical), as a mistake.

The post-war period also saw growth of the ecumenical movement and the founding of the World Council of Churches, which was generally regarded with suspicion by the evangelical community.

In England, John Stott and Martyn Lloyd-Jones emerged as key leaders in evangelical Christianity.

The charismatic movement began in the 1960s and resulted in Pentecostal theology and practice being introduced into many mainline denominations. New charismatic groups such as the Association of Vineyard Churches and Newfrontiers trace their roots to this period (see also British New Church Movement).

The closing years of the 20th century saw controversial postmodern influences entering some parts of evangelicalism, particularly with the emerging church movement.

21st century

Meaning of Evangelicalism

The Institute for the Study of American Evangelicals states:

Adherents

While the movement is highly diverse and encompasses a vast number of people because the group is diverse not all of them use the same terminology for the beliefs they have. For instance, several recent studies and surveys by sociologists and political scientists that utilize more complex definitional parameters have estimated the number of evangelicals in the U.S. at about 25–30% of the population, or roughly between 70 and 80 million people.

From the late 20th century onwards, such conservative Protestant Christians, and their churches and social movements, have often been called ''evangelical'' to distinguish them from other Protestants.

Since the Iraq War, evangelicalism has begun to make inroads in Iraq, capitalizing on a new openness to Western missionaries following the US-led invasion of the country, although the vast majority of converts are from other sects of Christianity present in Iraq.

Contemporary North American perspective

Evangelicals held the view that the modernist and liberal parties in the Protestant churches had surrendered their heritage as evangelicals by accommodating the views and values of "the world". At the same time, they criticized fundamentalists for their separatism and their rejection of the social gospel as it had been developed by Protestant activists of the previous century. They charged the modernists with having lost their identity as evangelicals and the fundamentalists with having lost the Christ-like heart of evangelicalism. They argued that the gospel needed to be reasserted to distinguish it from the innovations of the liberals as well as the fundamentalists.

Today, evangelicals are often concerned with their own failure to live up to Christian standards in contrast to the world. Christianity Today author Mark Galli says "It's now pretty much agreed that the evangelical church mirrors the dysfunctions of secular society, from premarital sex stats to divorce rates to buying habits. Much to our dismay, we are hardly a light to the world, nor an icon of the abundant, transformed life."

Global demographics

On a worldwide scale evangelical churches (together with Pentecostals) claim to be the most rapidly growing Christian churches. The two often overlap, in a movement sometimes called transformationalism. Churches in Africa exhibit rapid growth and great diversity in part because they are not dependent on European and North American evangelical sources. An example of this can be seen in the African Initiated Churches.

The World Evangelical Alliance is "a network of churches in 128 nations that have each formed an evangelical alliance and over 100 international organizations joining together to give a worldwide identity, voice and platform" to an estimated more than 600 million evangelical Christians. The Alliance was formed in 1951 by evangelicals from 21 countries. It has worked to support its members to work together globally.

In Britain, according to a 2005 study conducted by the Assemblies of God, evangelicals give 7.5% of their income to their churches and a further 3% to Christian charities.

Types of evangelicalism

Conservative evangelicalism

Toward the end of the 20th century, some have tended to confuse ''evangelicalism'' and ''fundamentalism'', but as noted above they are not the same. The labels represent very distinct differences of approach which both groups are diligent to maintain, although because of fundamentalism's dramatically smaller size it often gets classified simply as an ultra-conservative branch of evangelicalism.

Both groups seek to maintain an identity as theological conservatives; evangelicals, however, seek to distance themselves from stereotypical perceptions of the "fundamentalist" posture of antagonism toward the larger society and advocate involvement in the surrounding community rather than separation from it. However, despite the differences, some people, particularly those with a non-denominational background, may consider themselves both evangelical and fundamentalist because they believe in the engaging practices of evangelicalism and take a fundamental view of the Bible.

On the American political spectrum, evangelicals traditionally fall under socially conservative. For instance, based on the biblical position that marriage is defined as only between one man and one woman, they tend to oppose state recognition of same-sex marriage and polyamory. Also, based on the belief that the life of a child begins at conception and that a fetus's right to live should take precedence over a wish to terminate an unwanted pregnancy, evangelicals tend to oppose laws permitting abortion (See below for more details).

Many conservative evangelicals aren't just opposed to the legal recognition of same-sex marriage. They also have actively lobbied for the passage of laws in dozens of U.S. States to ban civil unions, domestic partnerships, reciprocal benefits—such as hospital visitation rights and emergency medical decisions—and any legal recognition whatsoever or rights being extended to monogamous same-sex couples, on the religious grounds that such unions and legal protections are "too similar'" to marriage, and thus violates the God-given rights to the sanctity of marriage between one woman and one man.

Though less publicized, evangelicals traditionally tend to be ''economically'' conservative as well; this stems from biblical principles such as reverence for private property rights, freedom to contract, and the view that charity should primarily be voluntary/non-coercive and privately (i.e., church, family, individuals) administered.

Open evangelicalism

''Open Evangelical'' refers to a particular Christian school of thought or Churchmanship, primarily in the United Kingdom (especially in the Church of England). Open evangelicals describe their position as combining a traditional evangelical emphasis on the nature of scriptural authority, the teaching of the ecumenical creeds and other traditional doctrinal teachings, with an approach towards culture and other theological points of view which tends to be more inclusive than that taken by other evangelicals. Some open evangelicals aim to take a middle position between conservative and charismatic evangelicals, while others would combine conservative theological emphases with more liberal social positions.

Post-evangelicalism

British author Dave Tomlinson characterizes post-evangelicalism as a movement comprising various trends of dissatisfaction among evangelicals. The term is used by others with comparable intent, often to distinguish evangelicals in the so-called emerging church movement from post-evangelicals and anti-evangelicals. Tomlinson argues that "linguistically, the distinction ''[between evangelical and post-evangelical]'' is similar to the one that sociologists make between the modern and postmodern eras".

There persists considerable and inevitable confusion as to how best to classify the non-traditional/non-conservative forms of evangelicalism. Some call the emerging church movement a version or manifestation of post-evangelicalism, whereas others distinguish both under the broader umbrella of the "evangelical left" movement. As such developments are still relatively new, it remains to be seen how the categories and semantics will settle.

Evangelicalism in the United States

Demographics

The 2004 survey of religion and politics in the United States identified the evangelical percentage of the population at 26.3 percent while Roman Catholics are 22 percent and mainline Protestants make up 16 percent. In the 2007 Statistical Abstract of the United States, the figures for these same groups are 28.6 percent (evangelical), 24.5 percent (Roman Catholic), and 13.9 percent (mainline Protestant.) The latter figures are based on a 2001 study of the self-described religious identification of the adult population for 1990 and 2001 from the Graduate School and University Center at the City University of New York. A 2008 study showed that in the year 2000 about 9 percent of Americans attended an evangelical service on any given Sunday.

The National Association of Evangelicals is a U.S. agency which coordinates cooperative ministry for its member denominations.

Politics

Christian right

Evangelical influence in America was first evident in the late 19th century and early 20th century movement of prohibition movement, which closed saloons and taverns in state after state until it succeeded nationally in 1919. The Christian right is a coalition of numerous groups, of traditionalist and observant church-goers of every kind: Catholic and mainline Protestant, Missouri Synod Lutherans, Southern Baptists, and others. Conversely, there are white evangelicals in the political center and left as well. Most blacks are church members who share evangelical beliefs; they are firmly in the Democratic coalition and (except for gay and abortion issues) are generally liberal.

Abortion

Since 1970 a central issue motivating conservative evangelicals' political activism is abortion. Theologically they argue abortion is the taking of an innocent life, although the Biblical bases underlying this belief vary, from specific Bible verses about when life begins, to the more generalized ban on murder. Pro-choice advocates oppose the evangelicals on abortion and argue that any legal restrictions based on such a religious worldview amount to imposing religion. Abortion was not a crime under English and American common law at least until the "quickening" of the fetus. Physicians—not religious leaders—were responsible for enacting the 19th century laws against abortion in the name of protecting the mother. The 1973 decision in ''Roe v. Wade'' by the Supreme Court said women have a right to choose abortion; with some modifications that remains the law. It proved decisive in bringing together Catholics (who had opposed abortion since the 1890s) and evangelicals in a political coalition in the 1970s, which became known as the Religious Right when it successfully mobilized its voters behind presidential candidate Ronald Reagan in 1980.

School prayer

In the United States, Supreme Court decisions that outlawed organized prayer in school and restricted church-related schools also played a role in mobilizing the Religious Right. In addition questions of sexual morality and homosexuality have been energizing factors—and above all, the fear that elites are pushing America into secularism.

Other issues

According to recent reports in the ''New York Times'', some evangelicals have sought to expand their movement's social agenda to include poverty, combating AIDS in the Third World, and protecting the environment. This is highly contentious within the evangelical community, since more conservative evangelicals believe that this trend is compromising important issues and prioritizing popularity and consensus too highly. Personifying this division were the evangelical leaders James Dobson and Rick Warren, the former who warned of the dangers of a Barack Obama victory in 2008 from his point of view, in contrast with the latter who declined to endorse either major candidate on the grounds that he wanted the church to be less politically divisive and that he agreed substantially with both men. Indeed many are not sure how to characterize Rick Warren on the evangelical spectrum; despite his avowed centrism he recently supported California's controversial Proposition 8 (2008), which is regarded by critics as a right-wing position.

Christian nation

Some opponents have argued that the evangelicals actually want a Christian America, -- that is a nation in which Christianity is given a privileged position. Survey data shows that 60–75% of evangelicals reject proposals for a Christian America. Evangelical leaders retort they merely seek freedom from the imposition by national elites of an equally subjective secular worldview, and feel that it is their opponents who are violating their rights.

Christian left

Typically, members of the evangelical left affirm the primary tenets of evangelical theology, such as the doctrines of Incarnation, atonement, and resurrection, and also see the Bible as a primary authority for the church. A major theological difference, however, which in turn leads to many of the social/political differences, is the issue of how strictly to interpret the Bible, as well as what particular values and principles predominantly constitute the "biblical worldview" believed to be binding upon all followers. Inevitably, battles over how to characterize each other and themselves ensue, with the evangelical left and right often hyperbolically regarding each other as "mainline/non-evangelical" and "fundamentalist" respectively.

Unlike conservative evangelicals, the evangelical left is generally opposed to capital punishment and supportive of gun control. In many cases, evangelical leftists are pacifistic. Some promote the legalization of same-sex marriage or protection of access to abortion for the society at large without necessarily endorsing the practice themselves. There is considerable dispute over how to even characterize the various segments of the evangelical theological and political spectra, and whether a singular discernible rift between "right" and "left" is oversimplified. However, to the extent that some simplifications are necessary to discuss any complex issue, it is recognized that modern trends like focusing on non-contentious issues (like poverty) and downplaying hot-button social issues (like abortion) tend to be key distinctives of the modern "evangelical left" or "emergent church" movement.

Evangelical environmentalism

Evangelical environmentalism is an environmental movement in the United States in which some Evangelicals have emphasized biblical mandates concerning humanity's role as steward and subsequent responsibility for the caretaking of Creation. While the movement has focused on different environmental issues, it is best known for its focus of addressing climate action from a biblically grounded theological perspective. The ''Evangelical Climate Initiative'' argues that human-induced climate change will have severe consequences and impact the poor the hardest, and that God's mandate to Adam to care for the Garden of Eden also applies to Christians today, and that it is therefore a moral obligation to work to mitigate climate impacts and support communities in adapting to change.

See also

{| style="width:100%;" |- | style="width:33%; vertical-align:top;"|

Evangelical environmentalism

Anglo-Catholicism

Bible believer

Broad church

Christian right

Conservative Christianity

British Conservative Evangelicalism

Evangelical Catholic

Evangelical Council of Venezuela

| style="width:33%; vertical-align:top;"|

Fundamentalism

Fundamentalist Christianity

Green Christianity

High church

List of evangelical Christians

List of evangelical seminaries and theological colleges

| style="width:33%; vertical-align:top;"|

National Association of Evangelicals

Neo-orthodoxy

New Monasticism

Oxford Movement

Ritualism

Christian eschatological differences

Messianic Judaism

|}

Publications

; Popular:

''Baptist Press''

''Christianity Today''

''Sojourners Magazine''

''The Christian Post''

''World''

; Academic:

''Christian Herald''

''Journal of the Evangelical Theological Society''

''Gordon Review''

''Themelios''

; Defunct:

''Christian Life'' ^{(Merged with ''Charisma'')}

''Eternity''

''HIS''

''Journal of the American Scientific Affiliation''

''The Reformed Journal''

''Youth For Christ'' ^{(Later ''Campus Life'', then ''Ignite Your Faith'')}

Notes

Further reading

Balmer, Randall. (2nd ed 2004) ''Encyclopedia of Evangelicalism''

Balmer, Randall. (2010) ''The Making of Evangelicalism: From Revivalism to Politics and Beyond'' 120pp

Balmer, Randall. (2000) ''Blessed Assurance: A History of Evangelicalism in America''

Beale, David O. (1986) ''In Pursuit of Purity: American Fundamentalism Since 1850.'' Greenville, SC: Bob Jones University (Unusual Publications). ISBN 0-89084-350-3.

. .

Carpenter, Joel A. (1999). ''Revive Us Again: The Reawakening of American Fundamentalism.'' Oxford University Press, ISBN 0-19-512907-5.

Hindmarsh, Bruce, ''The Evangelical Conversion Narrative: Spiritual Autobiography in Early Modern England'' (Oxford, Oxford University Press, 2005).

Marsden, George M. ''Understanding Fundamentalism and Evangelicalism'' (1991) excerpt and text search

.

Noll, Mark (1992). ''A History of Christianity in the United States and Canada.''. Grand Rapids: Wm. B. Eerdmans Publishing Company. 311–389. ISBN 0-8028-0651-1.

Noll, Mark A., David W. Bebbington and George A. Rawlyk eds. ''Evangelicalism: Comparative Studies of Popular Protestantism in North America, the British Isles and Beyond, 1700–1990.'' (1994)

. .

Rawlyk, George A., and Mark A. Noll, eds. ''Amazing Grace: Evangelicalism in Australia, Britain, Canada, and the United States'' (1993).

Stackhouse, John G. ''Canadian Evangelicalism in the Twentieth Century'' (1993)

Utzinger, J. Michael (2006) ''Yet Saints Their Watch Are Keeping: Fundamentalists, Modernists, and the Development of Evangelical Ecclesiology, 1887–1937'', Macon: Mercer University Press, ISBN 0-86554-902-8

Ward, W. R. ''Early Evangelicalism: A Global Intellectual History'' (Cambridge, Cambridge University Press, 2006).

Kidd, Thomas S. "God of Liberty: A Religious History of the American Revolution" (Basic Books, 2010) ISBN 0465002358

External links

Institute for the Study of American Evangelicalism – Wheaton College

The Coming Evangelical Collapse by Michael Spencer, ''The Christian Science Monitor'', March 10, 2009

Modern Evangelical African Theologians: A Primer

American Evangelicalism and Islam: From the Antichrist to the Mahdi

Category:Protestantism Category:Christian terms Category:Christian theological movements Christian evangelicalism

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Name	Jay Leno
Birth name	James Douglas Muir Leno
Birth date	April 28, 1950
Height
Birth place	New Rochelle, New York, U.S.
Medium	Television, Film, Stand up
Nationality	American
Alma mater	Emerson College
Active	1973–present
Genre	Observational comedy, Political satire
Subject	American culture, Everyday life
Influences	Johnny Carson, Robert Klein, Alan King, George Carlin, Don Rickles, Bob Newhart, Rodney Dangerfield
Influenced	Dennis Miller
Website	The Tonight Show with Jay Leno
Spouse	Mavis Leno (1980–present)
Signature	Jay Leno Autograph.svg
Notable work	''The Tonight Show with Jay Leno'' (host, 1992–2009, 2010–)''The Jay Leno Show''(host, 2009–2010)

}} James Douglas Muir "Jay" Leno (born April 28, 1950) is an American stand-up comedian and television host.

From 1992 to 2009, Leno was the host of NBC's ''The Tonight Show with Jay Leno''. Beginning in September 2009, Leno started a primetime talk show, titled ''The Jay Leno Show'', which aired weeknights at 10:00 p.m. (Eastern Time, UTC-5), also on NBC. After ''The Jay Leno Show'' was canceled in January 2010 amid a host controversy, Leno returned to host ''The Tonight Show with Jay Leno'' on March 1, 2010.

Early life

James "Jay" Leno was born in New Rochelle, New York, in 1950. His mother, Catherine (née Muir; 1911–1993), a homemaker, was born in Greenock, Scotland, and came to the United States at age 11. Her schooling was limited and as a result she prized her children's successes. Leno's father, Angelo (1910–1994), who worked as an insurance salesman, was born in New York to immigrants from Flumeri, Italy. Leno grew up in Andover, Massachusetts, and although his high school guidance counselor recommended that he drop out of school, he later obtained a Bachelor's degree in speech therapy from Emerson College, where he started a comedy club in 1973. Leno's siblings include his late older brother, Patrick, who was a Vietnam veteran and a lawyer.

Career

During the 1970s, Leno appeared in minor roles in several television series and films, first in the 1976 episode "J.J. in Trouble" of ''Good Times'' and the same year in the pilot of ''Holmes & Yo-Yo''. After an uncredited appearance in the 1977 film ''Fun with Dick and Jane'', he played more prominent parts in 1978 in ''American Hot Wax'' and ''Silver Bears''. Other films and television series from that period include ''Almost Heaven'' (1978), "Going Nowhere" (1979) from ''One Day at a Time'', ''Americathon'' (1979), ''Polyester'' (1981), "The Wild One" (1981) from ''Alice'', "Feminine Mistake" (1979) and "Do the Carmine" (1983) from ''Laverne & Shirley''.

''The Tonight Show''

Starting in 1987, Leno was a regular substitute host for Johnny Carson on ''The Tonight Show''. In 1992, he replaced Carson as host amid controversy with David Letterman, who had been hosting ''Late Night with David Letterman'' since 1982 (aired after The Tonight Show), who many had expected to be Carson's successor. The story of this turbulent transition was later turned into a book and a movie. Leno continued to perform as a stand-up comedian throughout his tenure on ''The Tonight Show''.

In 2004, Leno signed a contract extension with NBC which would keep him as host of ''The Tonight Show'' until 2009. Later in 2004, Conan O'Brien signed a contract with NBC under which O'Brien would become the host of ''The Tonight Show'' in 2009, replacing Leno at that time.

During the 2007–08 Writers Guild of America strike, Leno was accused of violating WGA guidelines by writing his own monologue for ''The Tonight Show''. While NBC and Leno claim there were private meetings with the WGA where there was a secret agreement allowing this, the WGA denied such a meeting. Leno answered questions in front of the Writers Guild of America, West trial committee in February 2009 and June 2009, and when the WGAW published its list of strike-breakers on 11 August 2009, Leno was not on the list.

In 1998, Leno competed in a tag-team match at the WCW's "Road Wild" pay-per-view . In 2001, he voiced The Crimson Chin, a superhero in the Nickelodeon animated series The Fairly OddParents and continues to do so today.

Leno said in 2008 that he was saving all of his income from ''The Tonight Show'' and living solely off his income from stand-up comedy.

On April 23, 2009, Leno checked himself into a hospital with an undisclosed illness. He was released the following day and returned to work on Monday, April 27. The two subsequently cancelled ''Tonight Show'' episodes for April 23 and April 24 were Leno's first in 17 years as host. Initially, the illness that caused the absence was not disclosed, but later Leno told People magazine that the ailment was exhaustion.

Michael Jackson trial

In the 2005 trial of Michael Jackson over allegations of child molestation, Leno appeared as a defense witness (many celebrity defense witnesses had been expected, but Leno was one of the few whose testimony was actually needed). In his testimony regarding a call by the accuser, Leno testified that he never called the police, that no money was asked for, and there was no coaching — but that the calls seemed unusual and scripted.

As a result, Leno was initially not allowed to continue telling jokes about Jackson or the case, which had been a fixture of ''The Tonight Show'''s opening monologue in particular. But he and his show's writers used a legal loophole by having Leno briefly step aside while stand-in comedians took the stage and told jokes about the trial. Stand-ins included Roseanne Barr, Drew Carey, Brad Garrett, and Dennis Miller among others.

Succession by Conan O'Brien and ''The Jay Leno Show''

Because Leno's show continued to lead all late-night programming in the Nielsen ratings, the pending expiration of Leno's contract led to speculation about whether he would become a late-night host for another network after his commitment to NBC expired. Leno left ''The Tonight Show'' on Friday May 29, 2009, and Conan O'Brien took over on June 1, 2009.

On December 8, 2008, it was reported that Leno would remain on NBC and move to a new hour-long show at 10 p.m. Eastern Time (9 p.m. Central Time) five nights a week. This show follows a similar format to ''The Tonight Show'', tapes at the same lot, and retains many of Leno's most popular segments. ''Late Night'' host Conan O'Brien was his successor on ''The Tonight Show''.

Jay Leno's new show, titled ''The Jay Leno Show'', debuted on September 14, 2009. It was announced at the Television Critics Association summer press tour that it would feature one or two celebrities, the occasional musical guest, and keep the popular "Headlines" segments, which would air near the end of the show. First guests included Jerry Seinfeld, Oprah Winfrey (via satellite), and a short sit-down with Kanye West discussing his controversy at the 2009 MTV Video Music Awards.

Timeslot conflict and return to ''The Tonight Show''

In their new roles, neither O'Brien nor Leno succeeded in delivering the viewing audiences the network anticipated. On January 7, 2010, multiple media outlets reported that beginning March 1, 2010, Jay Leno would move from his 10pm weeknight time slot to 11:35pm, due to a combination of pressure from local affiliates whose newscasts were suffering, and both Leno's and O'Brien's poor ratings. Leno's show would be shortened from an hour to 30 minutes. All NBC late night programming would be preempted by the 2010 Winter Olympics between February 15 and February 26. This would move ''The Tonight Show'' to 12:05am, a post-midnight timeslot for the first time in its history. O'Brien's contract stipulated that NBC could move the show back to 12:05 a.m. without penalty (a clause put in primarily to accommodate sports preemptions).

On January 10, NBC confirmed that they would move Jay Leno out of primetime as of February 12 and intended to move him to late night as soon as possible. TMZ reported that O'Brien was given no advance notice of this change, and that NBC offered him two choices: an hour-long 12:05am time slot, or the option to leave the network. On January 12, O'Brien issued a press release that stated he would not continue with ''Tonight'' if it moved to a 12:05am time slot, saying, "I believe that delaying ''The Tonight Show'' into the next day to accommodate another comedy program will seriously damage what I consider to be the greatest franchise in the history of broadcasting. ''The Tonight Show'' at 12:05 simply isn’t ''The Tonight Show.''"

On January 21, it was announced that NBC had struck a deal with O'Brien. It was decided that O'Brien would leave ''The Tonight Show''. The deal was made that O'Brien would receive a $33 million payout and that his staff of almost 200 would receive $12 million in the departure. O'Brien's final episode aired on Friday, January 22. Leno returned as host of ''The Tonight Show'' following the 2010 Winter Olympics on March 1, 2010.

On July 1, 2010, ''Variety'' reported that total viewership for Jay Leno's ''Tonight Show'' had dropped from 5 million to 4 million for the second quarter of 2010, compared to the same period in 2009. Although this represented the lowest second-quarter ratings for the show since 1992, ''Tonight'' was still the most-watched late night program, ahead of ABC's ''Nightline'' (3.7 million) and David Letterman's ''Late Show'' (3.3 million). Ratings over the following summer, when compared to the same period in 2009 with O'Brien hosting ''The Tonight Show'' (including O'Brien's highly rated debut), showed that while total viewership was 12% higher for Leno, viewership in the important "adults aged 18–49" demographic was 23% lower. NBC ratings specialist Tom Bierbaum commented that due to the host being out of late night television for a period of time and the subsequent 2010 Tonight Show conflict, Leno's ratings fall was "not a surprise at all".

Public image

Criticism of Leno

Leno has faced heated criticism and some negative publicity for his perceived role in the 2010 ''Tonight Show'' timeslot conflict. Critics have pointed to a 2004 ''Tonight Show'' clip, wherein Leno claimed he would allow O'Brien to take over without incident. At the time, Leno stated he didn't want O'Brien to leave for a competing network, adding, "I'll be 59 when [the switch occurs], that's five years from now. There's really only one person who could have done this into his 60s, and that was Johnny Carson; I think it's fair to say I'm no Johnny Carson." Leno also described ''The Tonight Show'' as a dynasty, saying "you hold it and hand it off to the next person. And I don't want to see all the fighting..." At the end of the segment, he said, "Conan, it's yours! See you in five years, buddy!"

Actor and comedian Patton Oswalt was among the first celebrities to openly voice disappointment with Leno, saying, "Comedians who don't like Jay Leno now, and I'm one of them, we're not like, 'Jay Leno sucks;' it's that we're so hurt and disappointed that one of the best comedians of our generation... willfully has shut the switch off." Rosie O'Donnell has been among O'Brien's most vocal and vehement supporters, calling Leno a "bully" and his recent actions "classless and kind of career-defining."

Bill Zehme, the co-author of Leno's autobiography ''Leading with My Chin'', told the ''Los Angeles Times'': "The thing Leno should do is walk, period. He's got everything to lose in terms of public popularity by going back. People will look at him differently. He'll be viewed as the bad guy."

Support for Leno

NBC Sports head executive and former ''Saturday Night Live'' producer Dick Ebersol spoke out against all who had recently mocked Leno, calling them "chicken-hearted and gutless."

Jeff Gaspin also defended Leno: "This has definitely crossed the line. Jay Leno is the consummate professional and one of the hardest-working people in television. It's a shame that he's being pulled into this."

Paul Reiser and Jerry Seinfeld are two of the number of celebrities to have voiced support for Leno.

Responding to the mounting criticism, Leno claimed that NBC had assured him that O'Brien was willing to accept the proposed arrangement and then would not let either host out of his contract. Leno also said that the situation was "all business." He appeared on the January 28 episode of ''The Oprah Winfrey Show'' in an attempt to repair some of the damage done to his public image.

Personal life

Leno has been married since 1980 to Mavis Leno; they have no children.

He is known for his prominent jaw, which has been described as mandibular prognathism. In the book ''Leading with My Chin'' he stated that he is aware of surgery that could reset his mandible, but does not wish to endure a prolonged healing period with his jaws wired shut.

Leno is dyslexic. He claims to sleep only four to five hours each night. Leno does not drink or smoke, nor does he gamble. He spends most of his free time visiting car collections or working in his private garage.

Leno reportedly earns $32 million each year; his total net worth is unknown, but has been estimated to be at least $150 million.

Charity

In 2001, along with his wife, he donated $100,000 to the Feminist Majority's campaign to stop gender apartheid in Afghanistan, to educate the public regarding the plight of women in Afghanistan under Taliban rule. Mavis Leno is on the board of the Feminist Majority.

In 2009, he donated $100,000 to a scholarship fund at Salem State College in honor of Lennie Sogoloff. Mr. Sogoloff gave Leno his start at his jazz club, Lennie's-on-the-Turnpike.

Love Ride

Since 1985 Jay Leno has been the grand marshal for the Love Ride, a motorcycle charity event which since its founding in 1984 has raised nearly $14 million dollars for charities benefiting muscular dystrophy research and, in 2011, Autism Speaks.

Vehicle collection

Leno owns approximately 100 vehicles, not including about 90 motorcycles. He also has a website called "Jay Leno's Garage," which contains video clips and photos of his automobiles in detail.

He has a regular column in ''Popular Mechanics'' which showcases his car collection and gives advice about various automotive topics, including restoration and unique models, such as his jet-powered motorcycle and solar-powered hybrid. Leno also writes occasional "Motormouth" articles for ''The Sunday Times'', reviewing high-end sports cars and giving his humorous take on automotive matters.

References

External links

Official ''Tonight Show with Jay Leno'' web site

Jay Leno's Car Collection

Jay Leno's Columns at Octane magazine

''The New York Times'' on Leno's affiliation with McPherson College

Live performance videos from the Tonight Show

Category:American stand-up comedians Category:American television talk show hosts Category:American voice actors Category:Actors from New York Category:American television actors Category:American film actors Category:Emerson College alumni Category:California Democrats Category:Emmy Award winners Category:Car collectors Category:Motorcycle Hall of Fame inductees Category:People from Andover, Massachusetts Category:People from New Rochelle, New York Category:SEMA Members Category:1950 births Category:Living people Category:American people of Italian descent Category:American people of Scottish descent

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name	Martin Barre
background	non_vocal_instrumentalist
birth name	Martin Lancelot Barre
born	November 17, 1946Kings Heath, Birmingham, EnglandUnited Kingdom
instrument	Guitar, bouzouki, mandolin, flute, saxophone
genre	Progressive rock, Folk rock, Hard rock
occupation	Musician
years active	1968–present
label	RandM, Fuel 2000, Chrysalis, Eagle, Roadrunner, EMI, Capital, Island
associated acts	Jethro Tull, ''The Penny Peeps''
website	www.martinbarre.com
notable instruments	Gibson Les PaulHamer Guitars custom models PRS Guitars Fender Stratocaster }}

Martin Lancelot Barre (born 17 November 1946, Kings Heath, Birmingham, West Midlands, England) is an English rock musician.

Barre has been the guitarist for rock band Jethro Tull since 1969. He has appeared on every Jethro Tull album except their debut ''This Was''. His sound has been marked by a blend of Jeff Beck and Eric Clapton style blues with the baroque complexities of early 1970s progressive rock and traditional European folk music sounds. He has also acted as a flautist both on-stage for Tull, and in his solo work.

Early career

Barre began his career playing saxophone with the Birmingham band, The Moonrakers, in the early 1960s. During July 1966, he joined Beau Brummell's former backing band, The Noblemen, with fellow ex-Moonraker, Chris Rodger, and the group subsequently changed their name to The Motivation. The band also comprised singer Jimmy Marsh, bassist Bryan Stevens, keyboardist Mike Ketley and drummer Malcolm Tomlinson. The group appeared at London's legendary Marquee Club on two occasions and also supported Cream at the Upper Cut in the Forest Gate district of London. They also performed at the Piper Club in Rome for six weeks in mid-1967.

In the summer of 1967, Marsh and Rodger left and the others brought in former Clayton Squares singer Denny Alexander and became The Penny Peeps. Signed to Liberty Records, the band released two singles in 1968 — "Little Man With A Stick" backed by "Model Village" and "I See The Morning" backed with "Curly, Knight of The Road". By this point, Barre had switched to lead guitar and his impressive solo on "Model Village" has made the track a popular collectors' item.

Alexander left the band in mid-1968 and the group became a blues outfit under a new moniker — ''Gethsemane''. The new band recorded further material which was never released, and broke up in mid December 1968, when after a brief career in Fat Matress with Noel Redding of Jimi Hendrix fame, Barre joined Jethro Tull.

With Jethro Tull

Around 1969, Jethro Tull's Ian Anderson was going through conflicts with his then blues guitarist Mick Abrahams. After having a brief stint with Earth (and future Black Sabbath) guitarist Tony Iommi and David O'List of The Nice, Anderson looked for a replacement. Barre came to audition for Anderson, but was so nervous that he barely played. For his second audition, Martin Barre didn't bring an amplifier or a guitar cord. Even so, Ian Anderson still approved Barre as Abrahams' permanent replacement. Today, Barre is the next longest-standing member in Jethro Tull next to Ian Anderson.

For four decades, Barre's career focused on Jethro Tull. His best-known guitar work includes "Aqualung", "Cross-Eyed Mary", and "Locomotive Breath".

Recent work

In the 1990s Barre began to perform as a solo artist, and has recorded four albums: ''A Summer Band'', ''A Trick of Memory'', ''The Meeting'' and ''Stage Left''. On these recordings, Barre combined rock and guitar oriented fusion in his sound.

On one track of 1994's ''A Trick of Memory'', Barre plays a guitar given to him by friend Mark Mancina. ''The Meeting'' (1996) features the bassist Jonathan Noyce, who was then introduced to Tull vocalist and flute player, Ian Anderson by Barre and played with Jethro Tull in 1996-2007.

His most recent solo effort, 2003's ''Stage Left'', saw Barre essay a number of blues, acoustic folk and even ambient electronic styles. In 2004 in support of ''Stage Left'', he played a number of solo dates and played at all of the Tull gigs in 2005. According to his official website, he has also recorded work on the recent album by veteran British folk music outfit, Pentangle.

According to a diary entry on his website dated December 2006, Barre says he "has started work on an acoustic project" with Dan Crisp, a singer and guitarist and Alan Bray, a bassist. Barre states he will be playing a number of acoustic instruments with the group, including bouzouki and mandolin. The group has already played three shows and they will continue to collaborate in 2007. No mention is made of the group recording an album.

Recognition

Barre's signature solo on the 1971 Jethro Tull standard "Aqualung" was voted by the readers of ''Guitar Player'' magazine as one of the top rock guitar solos of all time. Also, in 2007, this solo was rated one of the 100 Greatest Guitar Solos by ''Guitar World'' magazine. Dire Straits' leader Mark Knopfler, in a 2005 interview, called Barre's work with Ian Anderson "magical".

Discography (solo)

''A Summer Band'' (1992)

''A Trick of Memory'' (1994)

''The Meeting'' (1996)

''Stage Left'' (2003)

References

External links

Official website

Biography on official Jethro Tull website

Category:English guitarists Category:English rock guitarists Category:Lead guitarists Category:Jethro Tull members Category:People from Birmingham, West Midlands Category:1946 births Category:Living people

cs:Martin Barre de:Martin Barre es:Martin Barre fr:Martin Barre it:Martin Barre nl:Martin Barre pl:Martin Barre (muzyk) pt:Martin Barre ro:Martin Barre ru:Барр, Мартин Ланселот fi:Martin Barre sv:Martin Barre

name	Yu Dafu
birth date	December 07, 1896
birth place	Fuyang, Zhejiang, China
death date	September 17, 1945
occupation	Short Story writer and Poet
website	}}

Yu Dafu () (December 7, 1896—September 17, 1945). Born in Fuyang, Hangzhou, Zhejiang, was a modern Chinese short story writer and poet.

Early years

Yu Dafu's father died at when he was only three, leaving the family poverty-stricken and destitute. He received a number of scholarships through the Chinese government and went on to receive a traditional Chinese education in Hangzhou. Chronologically he studied in Jiangxing-Fu Middle School (before he came to Hangzhou), Hangzhou-Fu Middle School, Yuying Academy (育英学堂, formerly of Zhejiang University).

In 1912, he entered Hangchow University (later its major part merged into Zhejiang University) preparatory through examination. He was there only for a short period before he was expelled for participation in a student strike.

He then moved to Japan, where he studied economics at the Tokyo Imperial University between 1913 and 1922, where he met other Chinese intellectuals (namely, Guo Moruo, Zhang Ziping and Tian Han). Together, in 1921 they founded the ''Chuangzao she'' 創造社 ("Creation Society"), which promoted vernacular and modern literature. One of his earlier works ''Chenlun'' 沉淪, also his most famous, published in Japan in 1921. The work had gained immense popularity in China, shocking the world of Chinese literature with its frank dealing with sex, as well as grievances directed at the incompetence of Chinese government at the time.

In 1922, he returned to China as a literary celebrity and worked as the editor of ''Creation Quarterly'', editing journals and writing short stories. In 1923, after an attack of tuberculosis, Yu Dafu directed his attention to the welfare of the masses.

In 1927, he worked as an editor of the ''Hongshui'' literary magazine. He later came in conflict with the Communist Party of China and fled back to Japan.

Second Sino-Japanese war

After the start of the Second Sino-Japanese war, he returned to China and worked as a writer of anti-Japanese propaganda in Hangzhou, and later in Zhejiang. From 1938 to 1942, he worked as a literary editor for the newspaper Sin Chew Jit Poh in Singapore.

In 1942 when the Imperial Japanese Army invaded Singapore, he was forced to flee to Sumatra. Known under a different identity, he settled there among other overseas Chinese and began a brewery business with the help of the locals. Later he was forced to help the Japanese military police as an interpreter when it was discovered that he was one of the few "locals" in the area who could speak Japanese.

In 1945, he was arrested by the Kempeitai when his true identity was finally discovered. It is believed that he was executed by the Japanese shortly after the surrender of Japan.

Works

''Chenlun'' 沉淪 "''Sinking''" (1921)

''Riji jiuzhong'' 日記九種 “''Nine Diaries''” (1927)

''Guoqu'' 過去 “''The Past''" (1927)

his first novel?? (1928) (moderately successful)

his second novel?? (1932)

''Chuben'' 出奔 "''Flight''" (1935)

His most popular work, breaking all Chinese sales records, was ''Jih-chi chiu-chung'' "''Nine Diaries''", which detailed his affair with the writer Wang Ying-hsin. The most critically acclaimed work is ''Kuo-ch'u'' or "''The Past''", written in 1927.

References

Encyclopædia Britannica 2005 Ultimate Reference Suite DVD, article- "Yü Ta-fu"

External links

Category:1896 births Category:1945 deaths Category:Chinese expatriates in Japan Category:Hangzhou High School alumni Category:People from Hangzhou Category:Republic of China poets Category:University of Tokyo alumni Category:Zhejiang University alumni

de:Yu Dafu es:Yu Dafu fr:Yu Dafu it:Yu Dafu no:Yu Dafu zh:郁達夫