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Relevant bibliographies by topics / Charismatic church

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Academic literature on the topic 'Charismatic church'

Author: Grafiati

Published: 19 February 2023

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Journal articles on the topic "Charismatic church"

1

Bosco Bangura, Joseph. "Charismatic Movements, State Relations and Public Governance in Sierra Leone." Studies in World Christianity 23, no. 3 (December 2017): 237–56. http://dx.doi.org/10.3366/swc.2017.0194.

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Sierra Leone has seen the rise of Charismatic movements that are bringing about greater levels of co-operation with the state. This new church development aims at renewing the Christian faith and projecting a more proactive role towards public governance. This ecclesial development shows that African Pentecostal/Charismatic theology appears to be moving away from the perceived isolationist theology that once separated the church from involvement with the rest of society. By reapplying the movement's eschatological beliefs, Charismatics are presenting themselves as moral crusaders who regard it as their responsibility to transform public governance. The article probes this relationship so that the Charismatic understanding of poverty, prosperity, good governance and socio-economic development in Sierra Leone can be more clearly established.

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Asmara, Oni Andhi, Endang Susilowati, and Agustinus Supriyono. "The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015." Indonesian Historical Studies 4, no. 2 (December 7, 2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.

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This article discusses the development of the Charismatic church on the Christians life in Semarang City in 1970-2015 using historical methods and using social religion approach. Since its inception in 1970, the Charismatic church in the city of Semarang has had a major influence on the Christian life in the city. A series of innovations in worship and evangelism that are adapted to the times have made the Charismatic church much in demand by Christians in big cities, one of them is Semarang. Christian interest in the Charismatic church can be seen from the development of the number of Charismatic churches in the city of Semarang. One of the Charismatic churches that is experiencing rapid development is JKI Injil Kerajaan. In the beginning, there were 25 people in the congregations. One decade later it reached 3,557 people and continued to increase to 13,324 people on the next decade. This rapid development has brought significant changes to the Christians life in the city of Semarang. It can be seen, among others, from the increasing number of churches that are full of Charismatic churches at worship services. But on the other hand, the presence of Charismatic church with a new pattern of worship caused less harmonious relationship between non-Charismatic churches and charismatic churches as the result of the high increasing number of original church people who moved to the Charismatic church. It is because Christians in Semarang are mostly more interested in taking worship in the Charismatic church.

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Tyshchenko, Andriy Georgiоvich. "The implementation of Christian family values in charismatic churches in Ukraine (on the example of the church "New Generation")." Religious Freedom, no. 21 (December 21, 2018): 110–29. http://dx.doi.org/10.32420/rs.2018.21.1204.

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The article deals with the specifics of religion as a regulator of relations in society and family. The analysis of the actualization of Christian family values and the form of their implementation on the example of the Church "New Generation", in the conditions of the revival of religious life and the development of Ukraine as a polyconfessional state is analyzed. Shown is the change in the role of the church and the extent of the impact of Christian values on the social in the regional dimension, as well as those social problems that the church should deal with. It turns out that the crisis of a modern family prompts Christian denominations to react to the existing state of affairs. This forms a confessional specificity in understanding the roots and ways of solving the problems of society. Charismatic churches today are characterized by increasing recognition, increasing tolerance in society, deepening of institutionalizing change, and the formation of their own theology. They function in the Ukrainian society and cause more or less influence on different components of society. Charismatics do not have a single center or doctrine, so the purpose of this article is to clarify the peculiarities of actualization of Christian family values and the specifics of their implementation in the theology and activities of the charismatic Church "The New Generation"). The task of the article is to determine the specifics of theological understanding, the main forms of the practical solution of the charismatic Church "New Generation" of those problems that exist in the Ukrainian society and are related to the family as a primary collective. Another task is to investigate the influence of the church's role on marriage relations and the family in the region. It is stated that the theological basis of the Church "The New Generation" is in the dynamics of formation, based on the general religious principles of Christianity in general and Protestantism in particular. The Christian system of values has a theistic-objectivist character for them. The Protestant principle of "Soli Deo gloria" ("only God's glory") laid the foundation for the formation of the family values of carismatic spirituality carriers. The charismatic church as an institution reacts to constant changes in all spheres of society's life. It becomes mobile, open to change, modernizes, and tests various forms of solving relevant social problems associated with the family. The charismatic church's position on marriage is serious and well-considered. In the ecclesiastical environment, a series of seminars devoted to family and marriage issues have been developed, and preventive and spiritual work is being conducted on the prevention of hasty marriages. The region's statistics indicate positive changes towards strengthening the family's institute, reducing the number of divorces, and so on. Such indicators allow us to speak about the positive influence of the activity of the charismatic Church "The New Generation" on church parishioners, on the situation in the city and the region, as the "New Generation" subsidiary churches are located throughout the region. This testifies to the effectiveness of the practical activities of the charismatic Church "New Generation" in the region and the desire to extend its experience to other regions of Ukraine. The results of the research can be used in religious studies courses, in particular in the teaching of disciplines related to the study of Christian and non-Christian trends, the specifics of new religious movements, as well as for state bodies, with the aim of improving the state-confessional relations and harmonizing social work with the population.

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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*." Pneuma 34, no. 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.

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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibiting the charismatic gifts for the period 1853 to 1900 challenges the dominant Lancaster interpretation. This evidence also argues for a direct historic link between Australian Pentecostalism and the charismata of Edward Irving and the nascent Catholic Apostolic Church in 1830s London.

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Gadama, Richard Gracious, and Johannes Wynand Hofmeyr. "THE EARLY FORMATION OF CHARISMATIC CHURCHES IN MALAWI AND THEIR SIGNIFICANCE FOR THE MAKING OF MALAWIAN SOCIETY." Studia Historiae Ecclesiasticae 42, no. 2 (November 30, 2016): 117–36. http://dx.doi.org/10.25159/2412-4265/1232.

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In this article, we look at the history of charismatic churches in Malawi with a particular focus on some of the early charismatic churches. We first define what charismatic churches are. Secondly, we explore and explain the tremendous charismatic revival, tracing it from the time of its penetration in Malawi, its spread and also its survival on Malawian soil. The article also briefly focuses on the decisive role of women in the establishment of some of the early charismatic churches in Malawi. These include the Living Waters Church, Calvary Family Church, Glad Tidings Church and the Agape Church, among others, before some conclusions for the making of Malawian society are drawn.

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Leidenhag, Joanna. "For We All Share in One Spirit." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 64–87. http://dx.doi.org/10.14428/thl.v4i1.52633.

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Charismatic gifts are an understudied and divisive aspect of Christian worship. Yet, in 1 Corinthians 12, Romans 12, and Ephesians 4, Paul links these phenomena with his famous metaphor for the unity of the church as the Body of Christ. This paper argues that one can better understand how the Holy Spirit unifies both the universal and local church by viewing charismatic gifts as liturgical group actions. After briefly introducing the category of charismatic gifts, I argue that charismatic gifts are a semi–scripted improvisational activity which immerse participants into the core Christian narrative of the universal and invisible church. I then argue that charismatic gifts are given to and enacted by communities, rather than individuals, and so are an example of group action actualising the corporate agency of the local church. When charismatic gifts are seen as liturgical group actions it becomes clear how the Spirit uses charismatic gifts to transform the gathered people of God into the unified Body of Christ.

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Karkkainen, Veli-Matti. "Church as Charismatic Fellowship: Ecclesiological Reflections from The pentecostal-Roman Catholic Dialogue." Journal of Pentecostal Theology 9, no. 1 (2001): 100–121. http://dx.doi.org/10.1163/17455251-00901006.

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Pentecostal ecclesiology, a lived charismatic experience rather than discursive theology, naturally leans toward the charismatic structure of the church and free flow of the Spirit. In dialogue with the Roman Catholic church, Pentecostal ecclesiologv has been challenged to develop a more nuanced understanding of the relationship between the Spirit, institution, and Koinonia. As charismatic fellowship, the church is a communion of participating, empowered believers.

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Borsch, Irina. "Charismatic Leadership in the Catholic Church." Contemporary Europe 102, no. 2 (April 30, 2021): 147–57. http://dx.doi.org/10.15211/soveurope22021147157.

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The article analyzes the ideas of charismatic leadership developed in the Catholic Church in the second half of the 20th century. These ideas are connected, on the one hand, with the biblical revival, with the attempts to rediscover the heritage of the Church of the first centuries, and on the other hand, with new social phenomena, which are typical for the era after the Second World War. The social dimension of charisma and its role in the creation of associations were rediscovered in Catholicism during the Second Vatican Council. At the same time, a huge number of new social and evangelical initiatives appealing to charisma appeared. The new church movements became the most prominent and well-known examples of catholic “charismatic associations”. The author shows how the Catholic hierarchy managed to streamline and incorporate the charismatic leadership of lay associations into the reality of the universal church structure. The article emphasizes that the concept of charismatic leadership in the Church is in the process of evolution. The author concludes that the documents of church governance, proclaiming the absence of a conflict between charisma and institution in theory, reflect the political processes of the contemporary Catholic era: the emergence of Catholic movements with a predominant role of laity, the change of generations of Catholic elites and the formation of a new balance of responsibility between movements and the church hierarchy.

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Suseno, Wasis. "MODEL RANCANG BANGUN TEOLOGI GEREJA CHARISMATIK WORSHIP SERVICE JAKARTA DALAM MENGHADAPI TREND ISU-ISU TEOLOGI PERTUMBUHAN GEREJA MASA KINI." Didache: Jurnal Teologi dan Pendidikan Kristiani 1, no. 2 (June 25, 2020): 109–32. http://dx.doi.org/10.55076/didache.v1i2.25.

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The aim of this study is to identify the issues facing the theology of church growth today. In the last period of tens years, the many negative teaching, has damage the teaching of the church. Many congregations of our are influenced by the negative doctrine. Charismatic Worship Service Church in Jakarta, has constructed its doctrine and theology in order to face the negative doctrine. Tujuan dari penelitian ini adalah mengidentifikasi masalah yang dihadapi trend isu-isu teologi pertumbuhan Gereja masa kini. Dalam kurun waktu puluhan tahun terakhir, banyak pengajaran negatif telah merusak ajaran Gereja. Banyak jemaat Gereja dipengaruhi oleh ajaran negatif tersebut. Gereja Charismatik Worship Service di Jakarta, telah merancang bangun teologi dalam menghadapi ajaran negatif.

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Chesnut, R. Andrew. "A Preferential Option for the Spirit: The Catholic Charismatic Renewal in Latin America's New Religious Economy." Latin American Politics and Society 45, no. 1 (2003): 55–85. http://dx.doi.org/10.1111/j.1548-2456.2003.tb00232.x.

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AbstractThe Catholic Charismatic Renewal (CCR), the Latin American church's largest and most dynamic lay movement, demands scholarly attention for its extraordinary appeal among Catholic laity and its unanimous approval by national episcopacies. If the church is finally using mass media and other Protestant techniques for evangelization, it is because of the Charismatics, whose missionary zeal rivals that of their chief competitors, the Pentecostals. This study uses the tools of religious economy to analyze the reasons for the Renewal's rapid growth and acceptance. In attempting to explicate the CCR's success, the study also examines the major ecclesial trends during the movement's three decades in Latin America.

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Dissertations / Theses on the topic "Charismatic church"

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Foltz, Howard L. "Developing a church-based missionary preparation program for charismatic churches." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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MacIndoe, Alistair William. "Scottish Charismatic House Churches : stories and rituals." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/10619.

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This thesis is an interpretation of the ritualistic and storied behaviour of two Christian congregations of the Charismatic ‘house-church’ or ‘New Church’ genre, established within the last thirty years in Glasgow, West of Scotland. The exercise is framed by the field of research and commentary on the global rise and impact of the Neo-Pentecostal or Charismatic Movement in the latter part of the twentieth century, from which the ‘house-churches’ derive motivation and ritual, and by the growing field of Congregational Studies pioneered by James F. Hopewell (1988) in Congregation: Stories and Structures. The congregations which form the locus for the fieldwork are Bishopbriggs Charismatic Church (BCC – a pseudonym) in the northern suburbs of Glasgow and Bridgeton Charismatic Fellowship (BCF - a pseudonym), an inner-city congregation in the East End of Glasgow. PART ONE: Charismatic Renewal, Congregational Studies & Two Churches provides the background in terms of general history, methodology, and interpretation of the two congregations. Chapter One charts the history of the Charismatic Movement and the rise of the ‘house-churches’, with particular focus on its history in Scotland. Chapter Two explores the literature relating to the ethnographic axis of ritual and narrative as used in this thesis. Chapter Three explains the rationale for the ethnographic methodology practiced, and its relationship to the theological interpretative schema in which it is framed. Chapter Four is a description of the fieldwork sites and a full picture of the two congregations. Chapter Five is a primary parabolic interpretation of the two congregations. PART TWO: Rituals that Live is a series of themed essays that explore and interpret the essential habitus of the two congregations. Chapter Six argues that music acts to catalyse the Divine-human encounter, turning ‘secular’ space into ‘sacred’ space. In Chapter Seven I observe and interpret the somatic nature of the ritual field. Chapter Eight explores an imaginal process which weaves its revelatory efficacy. Chapter Nine explores the symbiotic relationship of ritual to narrative and Chapter Ten turns ethnographic observation from the central ritual matrix of Sunday morning to the missional activity of the congregations. Chapter Eleven argues for a particular missiology based on motifs and themes arising from the previous six chapters. PART THREE: Beyond the Written Word concludes the thesis by arguing that the Charismatic habitus of the house-churches indicates a surprising turn of Protestant congregations to semiotics and orality. Following Catherine Pickstock (1998) and Walter J. Ong (1969) I contend that this turn is a pursuit of presence against the distancing effects of the written and propositional dogmas of Protestant ancestry.

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Pearce, Nicholas Edward. "The Great Escape: A Modern Charismatic Movement within the Presbyterian Church." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/856.

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The present thesis examines the relationship between Youth Conference Ministries (YCM) and the Presbyterian Church. YCM is a charismatic organization that organizes youth retreats for students in middle school and high school, with the goal of charismatically educating the youth of America. The focus of this thesis is on the Great Escape Southwind, a middle school retreat that caters to the southern portion of United States. My thesis first traces the biblical and historical underpinnings of charismatic Christianity. Next it provides an ethnographic case study of the Great Escape, focusing on its ability to foster spiritual growth of students through an enthusiastic response to the Holy Spirit. Finally it examines the relationship between YCM and the Presbyteries that populate its retreats. Overall this thesis shows how YCM provides a charismatic service to the local Presbyterian Churches, allowing for its adolescent parishioners to remain enthusiastically active as they progress towards adulthood.

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Atkinson, R. "Encountering God : using contemplative and charismatic spirituality in evangelical urban mission." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683008.

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Burnett, David George. "Charisma and community in a Ghanaian Independent Church." Thesis, SOAS, University of London, 1997. http://eprints.soas.ac.uk/29578/.

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In 1919, J.W. Appiah, a Methodist catechist in the Gold Coast, sought the anointing of the Holy Spirit, and began to prophesy and pray for the sick. He and his followers were expelled from the Church, and formed both a new community and a denomination known as the Musama Disco Christo Church (MDCC). It has often been argued that African Independent Churches result as a reaction to Western domination of land or people, but it is shown that this was not the primary issue with the MDCC. The initial quest was for spiritual empowerment, which resulted in prophetic revelation and the formation of a church with distinctively African characteristics. Following Appiah's death, his son (Akaboha II) became the head of the growing church, which was affected by two contemporary developments. The first was the nationalist movement led by Nkrumah, which stimulated the MDCC to a mission of the spiritual liberation of Christianity from remaining Western elements. This was achieved through the innovation of rituals and practices based upon traditional African forms. The second was revivalist teaching brought to Ghana by Pentecostal evangelists, which the MDCC adopted as "instantaneous healing". Although the church continued to grow after the fall of Nkrumah and the death of Akaboha II, in the late 1980s it started to decline. This thesis argues that the innovation of African traditions resulted in a form of contextualization that was inflexible, so the church was unable to adapt to social change and has become less relevant. Former members are now seeking a more relevant charisma of the Holy Spirit in other churches. The illiterate members prefer the Pentecostal churches, and the educated younger generation are attracted to the newer Charismatic churches.

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Jamieson, Alan Kevin. "A churchless faith : faith outside the evangelical Pentecostal/charismatic church of New Zealand." Thesis, University of Canterbury. Department of Sociology and Anthropology, 1998. http://hdl.handle.net/10092/2423.

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This research contributes to the growing literature on religious disaffiliation by considering the leaving process in one stream of the church which has not been the focus of previous qualitative studies - evangelical Pentecostal and charismatic churches in New Zealand. Contrary to expectation the findings show that long term, middle aged, key leadership people who were previously very committed to their churches are leaving such churches but not their faith. The research shows that such people leave due to fundamental transitions in the nature of their faith rather than because of a repudiation of that faith. Given the complex relationship that exists between individuals, their church and the wider society, it is suggested that it is the divergent changes within the wider society and the church that are encouraging increasing numbers of previously committed church participants and leaders to re-evaluate their faith. James Fowler's faith development model is used as a 'scaffold for insight' to explore these issues. Leavers are categorised into four groups displaying significantly different faith contents, understandings and operations. These groupings are not isolated faith positions but form way-points in discernible trajectories of faith. The formation of groups of church leavers are considered and an ongoing dialogue between them and the leaders of evangelical Pentecostal and charismatic churches proposed. Such a conversation is postulated as one way forward for the institutional churches and the isolated post-church groups in an increasinglypostmodem society. The research is based on interviews with ninety eight church leavers, ten marginal church attenders, fifty four church leaders and the participant observations of the researcher. Interviewees were located through a snowballing technique, a methodology that both shapes and limits the nature of the findings.

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Smith, Graham Russell. "The Church Militant : a study of “Spiritual Warfare” in the Anglican Charismatic Renewal." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2999/.

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This thesis uses a practical-theological methodology to explore the theology and spirituality of „spiritual warfare‟ that developed in the charismatic renewal from the 1960s. Beginning with a study of twelve charismatic Anglican pioneers, a detailed case study then explores spiritual warfare praxis in a charismatic Anglican congregation. The ensuing theological reflection focuses on the ontology of evil, through dialogue with Nigel Wright, Amos Yong, and Gregory Boyd, as well as Karl Barth and Walter Wink. The thesis argues for a positive ontology for evil powers, based on a charismatic hermeneutic of biblical texts; on the grounds that Jesus treated Satan and demons as real spiritual entities, the Pauline epistles refer to real evil spiritual powers in the heavenly realms, and charismatic experience supports this ontology. Such powers are in malevolent and wilful rebellion against God, deriving from a corrupted fallen angelic nature. A Trinitarian model of theological praxis is presented, focused on responding to the goodness of God in repentance; renewing faith in the believer‟s identity in Christ and His victory upon the cross; and resisting the devil in the power of the Spirit. This model emphasizes personal responsibility, helps bring freedom from fear, and re-connects with Anglican baptismal liturgy.

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Du, Plessis Miemie. "Youth and charismatic Christianity in the Dwars River Valley, Stellenbosch." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2431.

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Thesis (MA (Sociology and Social Anthropology))--University of Stellenbosch, 2009.
The rise in social disorder in South Africa over the last decade and a half has contributed to the increase of non-government organizations moving to the forefront of social problem prevention. Encounter, a new Pentecostal church in the Dwars River Valley served as a beacon of hope to many people. With the developments in the valley that resulted in vast social changes it can be described as an anchor in a sea of instability and uncertainty. At the same time, however, Encounter served as a wave that rocked the boat of the traditional and church-centered village of Pniel. Encounter presented alternative methods of social problem prevention and alleviation for its members. For the purpose of this study, I placed specific emphasis on the intangible, faith-based actions and strategies of Encounter. These intangible methods characteristic of spiritual organizations had a unique influence on the community regarding their perceptions of- and meanings attached to- social problems, social cooperation and social identity. At the same time, conversion and the alternative „access‟ to spirituality (prophecies, healing, demonology etc.) affected individual identities and in many ways led to their social empowerment. Finally, in this study, intangible spiritual interpretations were not only receptive and re-active phenomena, but could also take on the form of intervention and pro-action. Through the use of ritual, intangible beliefs were turned into weapons of warfare. Encounter created a space for the training and use of these „weapons‟. People gathered there to be trained, to observe and to use these weapons with the belief that it would result in immediate change in their lives and in their communities.

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Williamson, Dale, and n/a. "An uncomfortable engagement : the charismatic movement in the New Zealand Anglican Church 1965-85." University of Otago. Department of Theology and Religious Studies, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080904.091942.

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This thesis traces the uncomfortable relationship between a mainstream Christian denomination in New Zealand, the Anglican Church, and a movement of religious enthusiasm, the Charismatic Movement. The institutional Anglican Church�s struggle with the movement went through different stages from initial discomfort and concern, to some cautious acceptance before moving to marginalise it. This marginalisation led to the creation of Anglican Renewal Ministries New Zealand (ARMNZ), an Anglican charismatic institution within the Anglican Church. The reasons for this "struggle to embrace" were that the movement originated, and was resourced from, outside the institutional New Zealand Anglican Church structures; fulfilled needs that the institutional Church in New Zealand was perceived as having failed to fulfil; introduced beliefs and practices perceived as "un-Anglican;" and competed with other initiatives within the New Zealand Anglican Church. This uncomfortable relationship contributed to the failure of the Charismatic leaders to renew spiritually the whole New Zealand Anglican Church. The movement however, helped to broaden the scope of New Zealand Anglicanism and left a legacy of some large charismatic churches. This is the first substantial study of the Charismatic Movement in the New Zealand Anglican Church covering the period from the emergence of the movement in the mid-1960s, through the growth years in the 1970s marked by the formation of a national and ecumenical charismatic agency (Christian Advance Ministries), to the establishment of the Charismatic Movement as an institution within the Anglican Church in the early 1980s.

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Hey, Sam. "God in the Suburbs and Beyond: The Emergence of an Australian Megachurch and Denomination." Thesis, Griffith University, 2011. http://hdl.handle.net/10072/365629.

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The Pentecostal, charismatic and evangelical arms of Protestantism have provided some of the fastest growing segments of Christian religious activity in the United States, Australia and globally during the late 20th and early 21st centuries. Much of this growth has been concentrated in a few very large megachurches (defined by scholars as churches with 2000 or more weekly attendees in one location) and new denominations formed as smaller churches became affiliated with them. Globally, the megachurch phenomenon is not exclusive to Pentecostalism. However, in Australia, almost all megachurch developments are Pentecostal, or charismatic and neo-Pentecostal offshoots. This dissertation examines the early life course biography of one of the first Australian megachurches, the Christian Outreach Centre (COC). It reviews events leading up to the founding of the COC in 1974 under a charismatic leader, and its growth and transition over its first 30 years and its development into a national and international denomination. The thesis explores the COC’s development alongside other megachurches in Australia and specifically in Brisbane’s south east suburban ‘Bible belt’. It also investigates the COC’s capacity to establish itself in new locations within Australia and overseas. In addition, it examines the diversification of the COC as a provider of primary and secondary schools, tertiary education, counselling, political lobbying and social care activities. The thesis proposes that the initial attraction of the COC megachurch and its affiliated churches reflected a market niche for a certain kind of religious experience, which was preserved through organizational development and response to social change in Australia during the late 20th century. It traces market opportunities for megachurch and denominational growth that arose because of increased tolerance of religious pluralism, suburbanization, generational change, inflexibility within traditional mainstream churches and acceptance of religious free market competition. The COC represents a local Australian expression of the global religious phenomena involving Pentecostalism and related late 20th century Christian revival movements and organisational developments. This thesis examines the features of Pentecostalism exemplified in the COC and assesses the contribution of the COC to the mission of Christianity and to the life of participants from critical, theological and social perspectives.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities
Arts, Education and Law
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Books on the topic "Charismatic church"

1

Dobson, Theodore Elliott. Understanding the Catholic charismatic renewal. Lakewood, Colo: Easter Publications, 1985.

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Ojene, Collins Ifeanyi. Charismatic movement: Blessing or curse to the Catholic church? : a critique of charismatism. Onitsha: Vicalex (Nig.) Limited, 1991.

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Close-ups of the Charismatic Movement. Los Angeles, CA: Tradition in Action, 2002.

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O'Neill, Andy. The miracle of charismatic healing. Cork: Mercier Press, 1995.

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Frances, Maher, ed. Charismatic renewal and the Lutheran tradition. Geneva: Lutheran World Federation, 1985.

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Fire in the fireplace: Charismatic renewal in the nineties. 2nd ed. Downers Grove, Ill: InterVarsity, 1993.

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Ibe, Chidi Cyril. The Catholic charismatic renewal movement: Which way? Jos [Nigeria]: C.C. Ibe and O.E. Idoko, 1989.

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Kilian, McDonnell, ed. Open the windows: The popes and charismatic renewal. South Bend, Ind: Greenlawn Press, 1989.

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2000 years of Charismatic Christianity: A 20th century look at church history from a Pentecostal/Charismatic perspective. Chicota, TX: Hyatt International Ministries, 1996.

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The unfailing stream: A charismatic church history in outline. Tonbridge: Sovereign World, 1994.

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Book chapters on the topic "Charismatic church"

1

Wright, Nigel. "The Nature and Variety of Restorationism and the ‘House Church’ Movement." In Charismatic Christianity, 60–76. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-26024-9_4.

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Chambers, Paul. "‘On or Off the Bus’: Identity, Belonging and Schism. A Case Study of a Neo-Pentecostal House Church." In Charismatic Christianity, 140–59. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-26024-9_8.

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Wariboko, Nimi. "The Church." In The Charismatic City and the Public Resurgence of Religion, 43–55. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137463197_3.

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Lohmann, Roger Ivar. "Ritual Dream Sharing and Charismatic Church Routinization." In The Palgrave Handbook of Anthropological Ritual Studies, 17–43. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-76825-6_2.

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Jennings, Mark. "Ecstatic Church: Pentecostal-Charismatic Christianity in Australia—Antecedents, History, and Present Shape." In Happy: LGBTQ+ Experiences of Australian Pentecostal-Charismatic Christianity, 19–36. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20144-8_2.

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Skjoldli, Jane. "In the Wake of God’s Fire: Transforming Charisma and Charismata in the Reconstruction of a Local Church." In Charismatic Christianity in Finland, Norway, and Sweden, 81–107. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-69614-0_4.

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Horstmann, Alexander. "A Church for Us: Itineraries of Burmese Migrants Navigating in Thailand Through the Charismatic Christian Church." In New Religiosities, Modern Capitalism, and Moral Complexities in Southeast Asia, 121–45. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-2969-1_6.

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Udoette, Donatus. "THE PNEUMATIC AND CHARISMATIC NATURE OF THE CHURCH: Theological Conclusions from 1 Cor 12-14." In The Harp (Volume 20 Part 2), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 269–84. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233099-015.

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Tshimpaka, Leon Mwamba, and Christopher Changwe Nshimbi. "“Return My Power, or You Die!” Charismatic Church and Political Leaders Hankering for What in Africa?" In The Palgrave Handbook of Africa and the Changing Global Order, 945–68. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77481-3_47.

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Murphy, Nancy, Julene Pommert, and Bonnie Vidrine. "Pentecostal and Charismatic Churches." In Religion and Men's Violence Against Women, 283–99. New York, NY: Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2266-6_18.

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