The built environment has been a focus of the study of sacred space for decades. This dissertation examines late twentieth-century evangelical religious practices to show the construction of mobile, geographical, and imagined sacred spaces. The study thus identifies ways that space and spatial logic have become integral to the development of contemporary religion.

As the narrative recounts, by the late 1970s increasingly charismatic elements could be seen in mainstream evangelical mission strategies. Followers of two movements---Power Evangelism and Signs and Wonders---claimed they received spiritual gifts that were effective tools for church growth. A number, calling themselves spiritual warriors, began to emphasize their participation in a battle between God and Satan as a precondition for successful evangelism, and in this context mobile practices like prayerwalking became popular as spiritual warfare. In the global March For Jesus praise movement, warriors found that leaving the physical space of a church provided them better access to the sacred spaces most integral to their religious goals.

Obstacles to evangelism were often interpreted as the product of territorial demons. This led not only to new practices of mapping that pinpointed the location of demonic strongholds, but also to new conceptions of the world. For spiritual warriors, cultural problems from the past, such as disputes with indigenous peoples, became the source of present-day social problems. Proponents said they were discerning spiritual landscapes hidden in time and space, and then they mapped the results on contemporary places.

Finally, as the dissertation argues, the city has been a persistent backdrop for spiritual warfare. Evangelists saw danger and opportunity in the world's growing urbanism. They also focused on the Bible's many urban references. Cities were not only Babylons doomed to God's judgment. They were also Jerichos for God's army to conquer or Jerusalems waiting to be transformed by the coming Kingdom of God.