To see the other types of publications on this topic, follow the link: Charismatic church.
Journal articles on the topic 'Charismatic church'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Charismatic church.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*." Pneuma 34, no. 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Lainer-Vos, Dan, and Paolo Parigi. "Miracle Making and the Preservation of Charisma." Social Science History 38, no. 3-4 (2014): 455–81. http://dx.doi.org/10.1017/ssh.2015.21.
Full textAbstract:
This article extends Max Weber's theory of the transformation of charisma by exploring the relationships between cults of charismatic miracle workers and the Catholic Church in early modern Europe. We show that, at least in this case, cults of miracle workers were able to preserve their charismatic character even after the death of their leader by securing recognition from the church of their leader as a saint. While the Church in general was concerned over the proliferation of magic, its attitude toward miracle workers in this period was not hostile. Instead, we show that the Church established a canonization procedure that was biased in favor of those miracle workers whose acolytes formed densely connected networks capable of harnessing local support. Rather than being inimical to each other, charismatic authorities and existing institutional structures formed symbiotic relationships. In addition to routinization and depersonalization, we suggest that charismatic authorities can also undergo a process of preservation, which depends on their ability to secure from existing institutions the resources needed to stabilize the relationships between themselves and their staffs.
12
Onu, Ben O., and Freeborn Avwerosuoghene Onokpite. "Emergence of Charismatic Movement in Urhobo, Niger Delta, Nigeria." Saudi Journal of Humanities and Social Sciences 7, no. 2 (February 22, 2022): 54–61. http://dx.doi.org/10.36348/sjhss.2022.v07i02.002.
Full textAbstract:
The work of Christian missionaries in penetrating Africa with the Gospel was expanded as natives responded to the call of God in evangelising the continent. The native agents, through their sweat, blood, and tears immensely contributed to the rooting of Christianity in Africa communities. The contributions of these unsung heroes and heroines deserve attention in contemporary African scholarship. In church growth, charismatic leadership is a cardinal factor as everything rises and falls on the leader. This study traced the emergence of charismatic movements in the Anglican Church in Urhobo of Western Delta (Ijaw) of Niger Delta region, Nigeria. It adopted the participant observation and historical methods; and data were drawn from primary and secondary sources. The paper applied the Craven’s theory of domestication of Christianity which is based on the hypothesis that Christianity could best be expressed in a cultural framework and championed by Africans. This could be done by appreciating the cultural elements for enhanced acceptance and expansion of the Christian mission. Charismatic seed was sown in the area by Bishop James Johnson who organised the Anglican churches in 1901. Between 1929 and 1984, the church witnessed the activities of three charismatic movements namely; Ishoshi Erhi (Spirit movement), Anglican Adam Preaching Society, and Anglican Fasting and Prayer Society. The dynamic response of the church leadership to these movements positioned Anglican churches in Urhobo for growth and relevance to the people. The paper recommended unbiased interaction between church leadership and charismatic movements as to harness the various gifting of members for development of the Church of God.
13
Cartledge, Mark J. "Renewal Theology and the ‘Common Good’." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 90–106. http://dx.doi.org/10.1163/17455251-02501011.
Full textAbstract:
This study investigates how an account informed by sources from the Pentecostal and Charismatic Renewal tradition is able to address the domain of public theology and in particular the concept of ‘common good’. It uses the key Renewal topic of the charismata (spiritual gifts) as expressed by Paul in 1 Cor. 12.8–10 and reflects theologically on how these gifts may be used and expressed by the church for the benefit of wider society and the ‘common good’. It argues that because the mission of the church is for the benefit of the world there is an inevitable ‘spillover’ in the use of the charismata that is rooted in the concept of redemption. By means of these gifts the church both blesses society and resists evil. This argument is given a broader framework by being placed in relation to the concepts of creation, church and the kingdom of God.
14
Gautsch, Douglas, and David Mathias Setley. "Leadership and the Church: The Impact of Shifting Leadership Constructs." International Journal of Business and Social Research 5, no. 12 (January 1, 2016): 15. http://dx.doi.org/10.18533/ijbsr.v5i12.887.
Full textAbstract:
<p>The idea of leadership has been examined for millennia. Examples of leadership in action go back to Moses from the Bible and Xenophón from Greek history. One of the key theories in early leadership is that of charismatic leadership. Although most scholars agree that a key concept of charismatic leadership is that of follower attribution, defining boundaries for charismatic is as difficult as defining leadership itself. This difficulty is accentuated in this work because of the shifting organizational structures and follower perceptions. The case details follower attributed charismatic leadership traits, and then provides a robust discussion on the impact of shifting organizational constructs.</p>
15
J. Hunt, Stephen. "BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 27–51. http://dx.doi.org/10.54561/prj0202027h.
Full textAbstract:
This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.
16
Hasugian, Jairus. "A Discourse on Jubilee among Indonesian Pentecostals and Charismatics." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 2 (July 31, 2022): 156. http://dx.doi.org/10.46445/ejti.v6i2.515.
Full textAbstract:
This study aims to describe the Pentecostal-Charismatic discourse about the Jubilee. The study is a qualitative-descriptive study and used literature study approach. Sampling was conducted to Pentecostal-Charismatic circles in several Pentecostal-Charismatic denominations. The data sources are documents in the forms of sermons, magazines, brochures, Jubilee Committee work reports, articles, liturgies, and songs about the Jubilee. Results show that the Pentecostal-Charismatic perspective regarding the Jubilee was generally different from that of the non-Pentecostal-Charismatic. According to Pentecostals-Charismatics, slave liberation meant to be restoration of a man from sin, from shackles of bondage of the evil one, from sickness, from weakness, and from inner wounds & want/poverty by the power of Jesus’ cross; Then, the land that must be returned to its original owner was defined as the return of humans to their right position, that is, before they fall into sin. Regarding the relevance of land regulations in the Jubilee was the arrangement of the organizational structure or church management, in which the older generation began to retire and was replaced by the younger generation; whereas the rest itself was intended for humans to be able to have a fellowship with God, so that they do not get greedy and can appreciate others’ property.
17
Benyah, Francis. "Church Branding and Self-Packaging: the Mass Media and African Pentecostal Missionary Strategy." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 231–54. http://dx.doi.org/10.1163/15700666-12340139.
Full textAbstract:
AbstractThe use of the mass media has become a contemporary and fast-growing religious phenomenon within Pentecostal and charismatic churches. By drawing implications on the use of modern media technologies, this article presents a popular case of a Charismatic church in Ghana and shows how the idea of branding evolves around the use of the mass media. This article argues that the branding of the leaders’ personality and the church is a marketing strategy aimed at attracting more people into the church.
18
Ciciliot, Valentina. "The Origins of the Catholic Charismatic Renewal in the United States: Early Developments in Indiana and Michigan and the Reactions of the Ecclesiastical Authorities." Studies in World Christianity 25, no. 3 (December 2019): 250–73. http://dx.doi.org/10.3366/swc.2019.0267.
Full textAbstract:
The origins of the Catholic Charismatic Renewal (hereafter, CCR) can be traced to Duquesne University (Pittsburgh, PA), in 1967, when two Catholics were baptised in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN), Michigan State University (East Lansing, MI) and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. Here were the first organisational forms of the movement, such as the Catholic Charismatic Renewal Service Committee (CCRSC, later NSC), and several other organised attempts at outreach, such as the Notre Dame Conferences. This article analyses the initial Catholic charismatic experiences in Indiana and Michigan, the formation of the first charismatic communities and the immediate reaction of the ecclesiastical authorities. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimisation of the movement, which was achieved due to the work of a number of theologians who located the movement's religious practices within the tradition of the Church, to Cardinal Léon Joseph Suenens's work of mediation between the CCR and the Vatican and to Pope Paul VI's welcome offered to Catholic charismatics at the Grottaferrata Conference (Italy) in 1973.
19
Folk, Holly. "Hit Gyülekezete." Nova Religio 20, no. 3 (February 1, 2017): 101–16. http://dx.doi.org/10.1525/nr.2017.20.3.101.
Full textAbstract:
In this Field Notes contribution, I report on one of the largest Pentecostal church networks in Central Europe. Led by charismatic pastor Sándor Németh, Faith Church reflects trends in the globalization of Pentecostalism and the regional experience of post-Communist countries. Faith Church (Hit Gyülekezete) embraces three distinctive theologies running through contemporary evangelicalism: the charismatic gifts associated with the Toronto Blessing; the prosperity gospel of the Word of Faith movement; and philo-Semitic Christian Zionism. The evening service I attended in Budapest was structured so as to affirm these three themes.
20
Jenson, Robert. "A Lutheran Among Friendly Pentecostals." Journal of Pentecostal Theology 20, no. 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.
Full textAbstract:
AbstractJenson offers an appreciative response to the overtures of Jeffrey Lamp (Scripture), Chris Green (sacraments), Michael Chan (Judaism), and Rick Bliese (the charismatic Spirit). In explicating his theological stance, Jenson calls for a deeper appreciation of the sacramental unity of the Church and of the church's Spirit-shaped history. In regard to Judaism, he calls for Jewish and Christian theologians to think together on shared problems. Jenson accepts the genuineness of charismatic gifts, but he cannot agree with Pentecostalism's doctrine of a Spirit baptism subsequent to water baptism. Finally, he affirms the Church's pursuit of one eucharistic community.
21
Proniewski, Andrzej. "Charismatic Phenomena and Spiritual Discernment." Rocznik Teologii Katolickiej 20 (2021): 73–87. http://dx.doi.org/10.15290/rtk.2021.20.04.
Full textAbstract:
Within the Church, the living presence of the Holy Spirit fosters dynamism in the spiritual lives of believes who are entrusted with the task to remain faithful to the Gospel message as they carry out their mission in the world. The Holy Spirit awakens in those who believe enthusiasm in professing the faith as well as the courage to follow Christ, strengthens charity and leads the faithful toward greater unity within the community of the Church. In the Holy Spirit’s power, individual believers enjoy the charismatic privilege of His influence, which is manifested in their experience of His extraordinary gifts. The ability to discern these gifts is contingent on the ability to conceptualize them. This article, which discusses charismatic phenomena and spiritual dis cernment, presents how one can understand and interpret both in the spirit of the Catholic Church’s doctrine.
22
Iperen, Wilbert van. "Essays. Seeking Balance in the Church." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 265–72. http://dx.doi.org/10.1515/ress-2015-0020.
Full textAbstract:
Abstract In 1995 a movement - called the ‘Evangelisch Werkverband’ (ewv) - started its activities in the predecessors of the Protestant Church in the Netherlands (pcn). Eight pastors came together to pray for this church they were part of. They were worried about members leaving the church and the omnipotence - in their view - of liberal theology. In this essay I use my research on this movement as a case study to answer one of the questions of the conference ‘Theology of the Holy Spirit’ in Sibiu, November 2014: How do traditional churches relate to charismatic movements in their midst? And also the question: How do charismatic movements relate to the church they belong to? How do church and movement perceive each other?
23
Zhao, Pan. "The True Jesus Church and the Bible in Republican China." Religions 11, no. 2 (February 14, 2020): 89. http://dx.doi.org/10.3390/rel11020089.
Full textAbstract:
During China’s Republican Era (1912–1949), the True Jesus Church, comprising one of the largest indigenous Pentecostal/charismatic churches in China, created a whole set of exclusive salvation doctrines based on its unique biblical interpretation. This paper attempts to illustrate the role that the Bible played in the development of the True Jesus Church (TJC for short) and how its biblical interpretations functioned in the shaping of its exclusive identity based on certain aspects of its charismatic experiences and unique doctrinal system. The founding of the TJC relied upon charismatic experiences, which were regarded as the work of the Holy Spirit to prove the authority of the Church. Doctrinally, the approaches to biblical interpretation employed by TJC leaders were another source of the church’s unique identity: The exclusive status the church assigned to itself was evident in its distinct interpretive approaches, as well as in its innovative rituals, especially facedown immersion baptism. Along with various influences of the Pentecostal tradition and the Chinese social context, these hermeneutics were an important reason for the TJC’s development as an independent denomination in the Republican era.
24
Hocken, Peter D. "Feedback: the Charismatic Renewal." Pneuma 18, no. 1 (1996): 217–24. http://dx.doi.org/10.1163/157007496x00164.
Full textAbstract:
AbstractThe Theological Commission of the Charismatic Renewal in the Catholic Church of Germany is to be commended for its detailed tackling of an important topic that most Churches and denominations affected by "extraordinary bodily phenomena" are neither studying nor evaluating in any serious way. As a fellow Catholic theologian, I wish to reflect on the importance of this document "Concerning Extraordinary Bodily Phenomena in the Context of Spiritual Occurrences" published in the previous issue of PNEEWA1 and to begin by recognizing its valuable contribution.
25
Lin, Judith C. P. "A Newfound Friend or a Good Old Companion?" PNEUMA 40, no. 3 (October 16, 2018): 306–25. http://dx.doi.org/10.1163/15700747-04003001.
Full textAbstract:
Abstract Recent studies suggest that a significant number of Taiwanese Protestant churches have been heavily influenced by the charismatic movement since the 1980s. A strong case can be made, however, that the “charismatic” character has been inherent in Taiwanese Protestantism since long before 1980, not least because the charismatic character has much in common with the spiritual instincts of people in Taiwan. By studying the works of two prominent preachers (Kou Shih-yuan and Wu Yung) and certain issues of the Taiwan Church News (Presbyterian Church in Taiwan), I will show that a sizeable number of Protestants in Taiwan before 1980 embraced the realm of spiritual and demonic beings, although they showed different degrees of friendliness towards charisms. I will conclude that, rather than speaking of the “charismaticization” of churches in Taiwan, perhaps we ought to speak of the rediscovery of the charismatic character that is inherent in churches in Taiwan.
26
Willaime, Jean-Paul. "Le protestantisme et les modes d’institutionnalité du religieux. Complexifier le type « Église »." Social Compass 59, no. 4 (December 2012): 501–14. http://dx.doi.org/10.1177/0037768612469141.
Full textAbstract:
Protestantism includes Church-type as well as Sect-type ecclesiastical organizations. Its study therefore allows the Weberian typology to be elaborated. In terms of the way in which religious groups define their legitimacy, their ritual, ideological and charismatic characteristics acquire greater or lesser importance. As regards the Church-type, the author proposes a distinction between a ritual-institutional and an ideological-institutional model. In the Protestant world, legitimacy is better established through ideology (theology) and the authority of the ‘doctor-preacher’ than by ritual and charismatic function. Protestantism represents another mode of Church-type religious institutionalism as well as another mode of Sect-type religious association.
27
Alva, Reginald. "The Role of the Charismatic Renewal Movement in Reigniting the Flame of Spirituality in Contemporary Christians." PNEUMA 38, no. 1-2 (2016): 77–92. http://dx.doi.org/10.1163/15700747-03801021.
Full textAbstract:
Life in the modern world is hectic. Development in technology has diminished the importance of religion in society. Nonetheless, humans are not satisfied with their ultramodern gadgets and are in a continuous pursuit after something more. The advancements in science in the developed nations have not stopped people from the West from being fascinated by eastern spiritualities. Has Christianity, which has traditionally been the religion of the western world, lost its relevance? How can the Catholic Church offer a “lively” spirituality to people who seek meaning in life? The Charismatic Renewal Movement, which began in 1967 in the Catholic Church, has helped millions to rediscover the beauty of Christian faith and has the potential of making Christianity relevant in the modern world. In this article I will examine the role of the Charismatic Renewal Movement in reigniting the flame of spirituality in contemporary Christians. I will base my study on the documents of the Church and the documents of the Charismatic Renewal Movement.
28
Omenyo, Cephas. "The Charismatic Renewal Movement in Ghana." Pneuma 16, no. 1 (1994): 169–85. http://dx.doi.org/10.1163/157007494x00166.
Full textAbstract:
AbstractThe wave of Charismatic renewal which is now sweeping across the Christian Church worldwide has asserted itself very strongly in Ghana. Its influence can be felt in almost every region of the country where there are Christians.
29
Gooren, Henri. "The Catholic Charismatic Renewal in Latin America." Pneuma 34, no. 2 (2012): 185–207. http://dx.doi.org/10.1163/157007412x642399.
Full textAbstract:
Abstract The Catholic Charismatic Renewal (CCR) is the most important lay movement in the Roman Catholic Church in Latin America, yet it has received scant academic attention. After describing the start of the CCR, I discuss its expansion into Latin America, its self-understanding, outsider criticisms, responses of national bishops’ conferences, and two country case studies based on my first-hand ethnographic fieldwork: Nicaragua and Paraguay. I end with some general conclusions, chief of which is my analysis of the CCR as a globalized revitalization movement that aims to (re)connect individual Catholics to the Roman Catholic Church.
30
Borshch, Irina. "Opposition "charismatic – institutional" in the Church Law theory of Eugenio Corecco (1931-1995)." St.Tikhons' University Review 101 (June 30, 2022): 9–25. http://dx.doi.org/10.15382/sturi2022101.9-25.
Full textAbstract:
The opposition of the categories of institutional and charismatic leadership has become a common topic of discussion in the social science of the XX century. However, this opposition has been discussed not only in sociology and political science, but also in theology and church law. This article is devoted to the charismatic-institutional concept of Eugenio Corecco (1931-1995), a Swiss Catholic canonist, Bishop of Lugano, a participant of the legal reform process in Catholic church law in the second half of the XX century. His concept was influenced by the legal theory of the German Catholic canonist Klaus Mersdorf, the ecclesiology of the Second Vatican Council, the ideas about the charisma of the founder of the Communione e Liberazione (Communion and Liberation) movement Luigi Giussani and, finally, the reform of the 1983 Code of Canon Law. The first part of the article discuss how Corecco approaches the problem of church institutions in the modern era, critically starting from the legacy of the Church Public Law school of the XIX - early XX centuries. The second part is devoted to solving the institution-charisma problem in Corecco’s theology of law. It is shown how from the ideas of the Munich school, founded by Mörsdorf, about the Word and the Sacrament as the pillars of church legal order, the Swiss canonist comes to the idea of charisma as an essential element of church order. Referring to the canonical theory of the Protestant lawer Rudolf Sohm about the antagonism of law and the spiritual nature of the Church, Corecco suggests solving this dilemma through the term communio, which is key for the ecclesiology of the Second Vatican Council. He emphasizes that law serves church communion, therefore, along with the liturgical heritage, the charismatic experience of the past and present should be reflected in the canons of church law. In the third part, the problem of charisma is clarified in connection with a priest status and preaching in modern and postmodern society. According to Corecco, the necessary response to the crisis of church discipline in the Catholic Church of the 1960s and 1970s could be found in the attempts of canonists to rethink the relations of the episcopate, clergy and laity in the Church. In this context, he particularly emphasizes the importance of the including of charismatic element in the reformed post-conciliar Catholic theology and church law.
31
Lord, Andy. "Charismatic Church and Mission in Times of Austerity." Transformation: An International Journal of Holistic Mission Studies 31, no. 4 (July 17, 2014): 241–54. http://dx.doi.org/10.1177/0265378814537748.
Full text
32
Kasprzak, Artur Antoni. "A Complicated ‘Denominator’ of the Beginnings of the History of the Charismatic Renewal in the Roman Catholic Church." Poznańskie Studia Teologiczne, no. 38 (December 10, 2021): 57–88. http://dx.doi.org/10.14746/pst.2021.38.03.
Full textAbstract:
Every story has its beginning. Most stories have their end. An attempt at a synthetic analysis of the history of the beginning of the Charismatic Renewal in the Roman Catholic Church turns out to be confronted with a certain initial reality: not only does this history not have a specific beginning, but it also has no end. It is a story that is still open. In celebrating its fiftieth birthday in the Roman Catholic Church recently (2017), a symbolic experience was taken as the original reference date. The receipt of charisms by members of a small group of American students on 18 February 1967, in Pittsburgh (Pennsylvania) in the United States, is a date and place that is in a sense only symbolic. Neither that moment nor that event exhausts the vast and much broader charismatic experience of the Holy Spirit in the Church, which can be seen in various and numerous moments in the history of the Church. This study efforts to explain this singular experience from the perspective of analysing the essential elements of the first structuring of the Charismatic Renewal in the Roman Catholic Church in the 20th century. The study is also an attempt at a synthetic look at the history, but also at its authors, including Ralph Martin, Steve Clark, Gerry Rauch, Veronica O'Brien, Cardinal Léon-Joseph Suenens and Pope Paul VI.
33
Tateo, Giuseppe. "The Orthodox Charismatic Gift." Cambridge Journal of Anthropology 40, no. 1 (March 1, 2022): 68–83. http://dx.doi.org/10.3167/cja.2022.400106.
Full textAbstract:
Based on ethnographic research conducted in a number of Orthodox parishes in Bucharest, this article discusses different conceptions of har among Bucharest Orthodox believers, practitioners, and clerics. Har stands for ‘grace’, ‘charisma’ or ‘gift’ depending on the context. An ethnographically grounded analysis of this emic concept, I argue, is essential for two main reasons. First, understanding grace through gratuity allows us to grasp diverse forms of religious change, such as committed church attendance and the detachment from communal religious life, in contemporary Romania. Second, seeing through the looking glass of Orthodox practice allows for unexplored insights into the workings of charismatic authority. The article ends with a seeming paradox: grace is ‘something extra’, an addition which is best grasped apophatically, that is, through subtraction.
34
Cheong, Weng Kit. "The Attenuation of Female Empowerment among Three Pentecostal-Charismatic Chinese Churches in Malaysia and Singapore." Pneuma 41, no. 3-4 (December 9, 2019): 477–99. http://dx.doi.org/10.1163/15700747-04103001.
Full textAbstract:
Abstract Among all branches of Christianity, female empowerment has been valorized in Pentecostalism. However, questions remain regarding the extent of empowerment in its egalitarian ethos. This article examines some historical and sociological aspects of pentecostal-charismatic female power and leadership among three Chinese majority churches in Malaysia and Singapore. It does so by a participant-observation methodology of these churches and in-depth interviews of church and lay leaders to enquire into the degree in which women are (dis)empowered for ministry. It concludes that specific practices and traits of Pentecostalism such as the charismata, prayer and worship, and church female leadership are configured in response to contextual sociocultural influences to produce a Christian/pentecostal woman that is both modern yet distinctly Chinese but attenuated within a Confucian family logic.
35
Kazmiruk, Maryna. "Katholische charismatische Bewegung in Weißrussland: Mechanismen der Entstehung und Tendenzen der Entwicklung." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 256–64. http://dx.doi.org/10.1515/ress-2015-0019.
Full textAbstract:
Abstract The purpose of the paper is a critical analysis of the charismatic movement as an example of ecstatic groups of renewal in the Catholic Church in Belarus. During the analysis of this phenomenon in Belarus in example of charismatic communities of ecstatic orientation were uncovered phase formation and growth of charismatic groups, as well as the characteristic features of the development of Catholic “renewal movement” on the territory of Belarus. The paper presents the analytical data of contemporary religious situation that obtained qualitative research methods. They reflect popular trends observed among the followers of the Catholic charismatic communities ecstatic and modern processes that occur in groups.
36
Sawa, Przemysław. "Pentecostalisation. A Catholic Voice in the Debate." Religions 12, no. 8 (August 10, 2021): 623. http://dx.doi.org/10.3390/rel12080623.
Full textAbstract:
Pentecostalisation is one of several contentious issues in the Catholic Church. While charismatic experience is welcome and refreshing, it is also connected with various spiritual and pastoral abuses, which is very concerning. When set in the context of the new evangelization and the charismatic reality, people become open to a new type of ecumenism, namely an ecumenism relying on forms of living the faith, on permeating pious practices, singing, and literature. Some people may ask if this features an exchange of gifts or rather indicates the rise of a new hybrid form of Christianity. An analysis of how Pentecostal spirituality has developed, particularly in the Catholic communities, does not lead to a conclusion that the new shape of spirituality poses a danger. Obviously, the theological and pastoral mistakes that do occur need to be corrected but a growth of the charismatic sphere that is integrated within a correct interpretation of faith and with the Tradition leads to a renewal of the Church and greater evangelization. The good outcomes of the catholic, i.e., universal, Charismatic Renewal cannot go unnoticed. In the increasingly secular world, it is only a return to the fundamental experience of apostolic evangelization and a testimony to a living faith of the baptized that may inspire non-believers to start looking for Jesus Christ. The Church cannot, therefore, be reduced to the hierarchical, sacramental, doctrinal, and moral reality only. It is necessary that the involvement of lay people increases and that they use charismatic gifts in a responsible and confident manner. For all this to happen, people must be open to new inspirations of the Holy Spirit.
37
Cartledge, Mark. "Theological Renewal (1975-1983): Listening to an Editor's Agenda for Church and Academy." Pneuma 30, no. 1 (2008): 83–107. http://dx.doi.org/10.1163/157007408x287795.
Full textAbstract:
AbstractThis article explores the theological agenda set out by Thomas A. Smail during the Charismatic Renewal of the mid 1970s and early 1980s through his contribution to the journal Theological Renewal, which he edited (1975-1983). Smail expounds a theology of renewal that engages with church and academy by offering a trinitarian framework and a christological focus. These features are placed in dialogue with his own personal experience of renewal in the Holy Spirit, contemporary issues in the Charismatic Renewal, and his theological education in the Reformed and Barthian traditions. What emerges from a critical reflection is not only insight into the theological climate of the period in which an early renewalist theologian was engaged, but also resources for contemporary Pentecostal/Charismatic theological construction.
38
Pranoto, Minggus Minarto. "Holy Spirit and Good Governance in the Context of Pentecostal-Charismatic Church." Theologia in Loco 3, no. 2 (October 30, 2021): 118–29. http://dx.doi.org/10.55935/thilo.v3i2.226.
Full textAbstract:
This article aims to emphasize the importance of the concept of good governance for Pentecostal-Charismatic churches, which are prone to scandals, especially in financial cases. The leadership system centered on one spiritual leader without being critical causes the risk of financial scandals. Methodologically, this essay uses the theories of good governance developed in the context of modern organizations or institutions whose participation, accountability, transparency, and authority values demonstrate good governance to support the primary standards of action and behavior of stakeholders. This article brings into dialogue these theories with the Pentecostal-Charismatic theology that focuses on the work and experience of the Holy Spirit. It further integrates practical and systematic theology. The author argues that the implementation of good governance is critical to regulating the organizational life of Pentecostal-Charismatic churches that emphasize work and experience with the Holy Spirit to manage a healthy and proper church life.
39
Ware, Frederick L. "Neo-Pentecostal Spirituality and Theology of Creativity in the Work of Barbara A. Holmes." Pneuma 35, no. 1 (2013): 75–86. http://dx.doi.org/10.1163/15700747-12341267.
Full textAbstract:
Abstract The works of black Pentecostal scholars who are members of classical Pentecostal denominations are well recognized. Less is known, however, about the work of black Pentecostal scholars from denominations rooted in different historical movements. One such Pentecostal scholar worthy of recognition is Barbara A. Holmes. While she self-identifies as Pentecostal/Charismatic, she is more accurately classified as neo-Pentecostal. The story of her spiritual journey reveals the complex routes and profound contributions of Pentecostalism toward the Charismatic movement in historic denominations like the United Church of Christ/Disciples of Christ Church. The influence of Pentecostalism on Holmes’s scholarship is most evident in her focus on spirituality and quest for a theology of creativity.
40
Fettke, Steven. "The Spirit of God Hovered Over the Waters: Creation, the Local Church, and the Mentally and Physically Challenged, A Call to Spirit-led Ministry." Journal of Pentecostal Theology 17, no. 2 (2008): 170–82. http://dx.doi.org/10.1163/174552508x377475.
Full textAbstract:
AbstractWhat does it mean to be created in the imago dei? Are all created in God's image? To whom should the Spirit-filled Church minister? Contemporary Pentecostal/Charismatic practical theology seems obsessed with cultural relevance and worldly success that is often keyed to a particular pre-packaged program rather than to God's creational and redemptive concerns. In answering the questions about God's creation, God's image, and true Spirit-led ministry, this article will point the Pentecostal/Charismatic Church to the biblical witness that calls for ministry to all people in all states of their creation. Spirit led laity and professional ministers can resist compliance with popular ministry models of 'success' and find ways to develop a practical theology that includes ministry to all for whom Christ died as the Spirit leads and empowers. The Spirit of God still hovers over God's creation. If that is true, then those who are mentally and physically challenged must be included in the life of the local church. People afflicted with debilitating illnesses cannot be excluded. Those who have been broken by caring for disabled or ill family members must be remembered. As a local Pentecostal/Charismatic Church develops a Spirit-led practical theology, the members may imagine a different way of 'doing ministry' from popular models of success. Instead, as the Spirit of God still hovers over all creation, local Spirit-filled lay leaders and professional ministers can courageously and sacrificially minister to all created in the imago dei.
41
Werbner, Richard. "The Charismatic Dividual and the Sacred Self*." Journal of Religion in Africa 41, no. 2 (2011): 180–205. http://dx.doi.org/10.1163/157006611x569247.
Full textAbstract:
AbstractThe notion of ‘a break with the past’ foregrounds the individual as the new person reborn in Christian churches. Against that, across southern Africa Apostolic churches still face moral and metaphysical predicaments of the person being individual and, alternatively, dividual. The dividual is here taken to be someone who is composite or partible and permeated by others’ emotions and shared substances, including body dirt or sexual and other fluids. These personal predicaments are often experienced as dangerously unsettling—in need of careful spiritual regard, guidance and inspired remedy lest the person suffer ill-being, perhaps even occult harm. Dividuality opens the vulnerable person both to witchcraft attack (enemies may use organic bits for occult purposes, with malicious intent) and to pollution in contact with birth and death. In response, Apostolic church services constitute reformation. They reject indigenous tradition in forms of occult practice with charms and organic medicines—it is a sinful tradition, against God’s commandments and not Christian—but they do not deny the existence of witchcraft; nor do they start wholly afresh, even with the baptised. Apostolics find themselves earthly beings needing help and protection from God in heaven. As faithful Christians and hopeful of temporary relief, they confront the predicaments of alternative personhood within an ongoing war of good and evil. To get closer to God, if only vicariously, Apostolics turn to charismatic prophets as mediators through whom the Word of God can be heard, effectively and powerfully, and whose very bodies speak revealingly, in the gestures and postures of trance, to the needy condition of the faithful. Following a comparison with Catholic Charismatics in New England, this article addresses linguistic and phenomenological questions of Word, self and other with evidence from observed prophetic mediation by young men in séances of Eloyi, a transnational Apostolic church, and its offshoot church, Connolius, at Botswana’s capital. Included are issues of awesome narration, vicarious suffering, empathy with others, sacred cosmetics, and visionary realization.
42
Mutter, Robin. "‘Doing the North-South splits: Post-modern Strain on a Pre-modern Institution’." Sociological Research Online 9, no. 1 (February 2004): 59–64. http://dx.doi.org/10.5153/sro.891.
Full textAbstract:
‘The controversy in the Anglican Church around homosexuality within the priesthood is considered in terms of the kind of world-view held by an important faction of those in opposition. An example of research into the world-view of Charismatic Christians running an Anglican outreach project in the UK is taken to gain insight into the world-wide Evangelical Charismatic resurgence. Parallels are drawn with the position taken by the Southern hemisphere Anglicans and it is argued that this opposition is unlikely to be yielding to the secularising influences of pluralistic industrialised societies. Robertson (1985) proposes that religious forms in differentiated societies, such as Charismatic Evangelicalism, draw strength from global integration. It is argued that this thesis is relevant to understanding the nature of divisions within Anglicanism as these world-wide factions cut across and divide a broad church. That the world contains varying conditions of secularisation and counter-secularisation (Berger, 1999) places additional and intolerable strain on a world-wide communion that tries to embrace a plurality.’
43
Haapalainen, Anna. "An emerging trend of charismatic religiosity in the Evangelical Lutheran Church of Finland." Approaching Religion 5, no. 1 (May 26, 2015): 98–113. http://dx.doi.org/10.30664/ar.67568.
Full textAbstract:
The membership rates of the Evangelical Lutheran Church are declining; thus its position in society is becoming more and more precarious. This article focuses on a description of how charismatic religiosity, as one possible answer to the challenges faced, has gained a foothold inside the Evangelical Lutheran Church of Finland and what might be the premises that have made its emergence within an institutionalized Evangelical Lutheran religion possible. Because of the several decades of work done by the association known as Spiritual Renewal in Our Church, the publication of the Bishops’ Commendation, and the Church’s awakening to the ‘crisis of the folk church’, more doors have been opened to collaboration and the search for sources of inspiration.
44
Bargár, Pavol. "Nigerian-Initiated Pentecostal/Charismatic Churches in the Czech Republic: Active Missionary Force or a Cultural Ghetto?" Exchange 43, no. 1 (March 13, 2014): 48–67. http://dx.doi.org/10.1163/1572543x-12341302.
Full textAbstract:
Abstract The phenomenon of the Nigerian Pentecostal/charismatic missionaries and communities led by them has been fairly well documented with respect to some Western European countries. However, much less attention has been given to the ministry of Nigerian-initiated Pentecostal/charismatic churches in Central Europe. The present paper seeks to fill this lacuna by exploring the ministry of three Nigerian-initiated churches in Prague, the Czech Republic, namely ‘The Mountain of Fire & Miracles Ministries’, ‘Covenant Parish Prague’ of ‘The Redeemed Christian Church of God’, and ‘The Holy Ghost End Time Ministries Intl.’ The present article analyzes different strategies these churches use to move beyond their ethnic origin. On these particular case studies, it tests a thesis, suggested by the research done by various scholars with respect to the Nigerian Pentecostal immigration in Europe and, especially, Great Britain, which claims that Nigerian-initiated Pentecostal/charismatic churches in Europe fail to appeal to the population of non-Nigerian and non-Pentecostal/charismatic backgrounds. This contribution suggests taking a more complex approach to the phenomenon by considering aspects such as contextual knowledge/experience of the pastor, language politics, worldview, worship style, and outreach policy. It will be proposed that sheer numbers are not to be perceived as the main indicator of whether or not a specific church represents an active missionary force, but rather a multiplicity of factors should be taken into consideration.
45
Carpenedo, Manoela. "Christian Zionist religiouscapes in Brazil: Understanding Judaizing practices and Zionist inclinations in Brazilian Charismatic Evangelicalism." Social Compass 68, no. 2 (June 2021): 204–17. http://dx.doi.org/10.1177/00377686211014843.
Full textAbstract:
The increasing appropriation by Charismatic Evangelicals of Jewish narratives, rituals, and even Zionist anxieties is now evident in many parts of the globe. Drawing on two cases, one based on a Brazilian Neo-Pentecostal church and another based on an ethnographic investigation of a ‘Judaizing Evangelical’ community in Brazil this study interrogates to what extent we can comprehend this emerging tendency within Brazilian Charismatic Evangelicalism as a result of the spread of Anglo-American Christian Zionism. The article contends that while there are significant overlaps between Anglo-American Christian Zionism and the Zionist and Judaizing tendencies within Brazilian Charismatic Evangelicalism, it is reductionist to comprehend the Brazilian case exclusively through Anglo-American frameworks. Given the particularities of the Brazilian Charismatic evangelical context, the article points to the unique ways in which Christian Zionist tendencies are being ‘glocalized’ in this country.
46
Ismail, Rizabuana, Grace Prima Apriani Sihombing, Ria Manurung, Sismudjito Sismudjito, and Henry Sitorus. "Understanding the Inter-Ethnic Solidarity Formation in A Plural Charismatic Community." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 2 (November 30, 2022): 474–90. http://dx.doi.org/10.30648/dun.v7i2.842.
Full textAbstract:
This study describes the inter-ethnic solidarity in the charismatic Mawar Sharon church in Medan City, Indonesia, also known as the Connect Group Church.The qualitative and ethnographic approaches were used to determine the solidarity in Charismatic Churches where people are separated by ethnicity. Data were collected through in-depth interviews with respondents actively involved in the activities of the religious connect groups, such as sponsors, coaches, and team leaders. The results showed that the activities in the community include fellowship, ice breakers, praise and worship, and material sharing as a form of learning about inter-ethnic solidarity among members. Furthermore, active members such as team leaders, sponsors, and coaches play significant roles in these activities. Meanwhile, music and church songs are used to strengthen the relationship between members.
47
Pranoto, Minggus M. "Sisi Gelap Kepemimpinan Pentakostal-Karismatik." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, no. 2 (October 27, 2020): 175. http://dx.doi.org/10.21460/gema.2020.52.583.
Full textAbstract:
Abstract
This article highlights a critical question: why is Pentecostal-Charismatic leadership vulnerable to various scandals? This model of leadership often exposes the dark side of leadership characterized by the issues of money, sex, and power. This study suggests that Pentecostal-Charismatic leaders are often trapped in the model of personalized charismatic leadership that is based on misinterpretation of the doctrine of being Spirit-filled. The method used in this article is that of practical theology relating the framework of socialized charismatic leadership to the theological concept of the church (ekklesia) as the body of Christ and the fellowship of the Holy Spirit.
Abstrak
Tulisan ini menyoroti pertanyaan kritis: mengapa kepemimpinan Pentakostal-Karismatik rentan terkena berbagai skandal? Model kepemimpinan ini acap kali memunculkan sisi gelap kepemimpinan yang ditandai oleh masalah-masalah keuangan, seksual, dan kekuasaan. Kajian ini mengungkapkan bahwa para pemimpin Pentakostal-Karismatik seringkali terjebak dalam model personalized charismatic leadership yang didasari oleh penafsiran yang keliru atas doktrin being Spirit-filled. Metode tulisan ini termasuk dalam ranah teologi praktis yang mengaitkan kerangka berpikir socialized charismatic leadership dengan konsep teologis tentang gereja (ekklesia) sebagai tubuh Kristus dan persekutuan Roh Kudus.
48
Prior, John Mansford. "The Challenge of the Pentecostals in Asia Part One: Pentecostal Movements in Asia." Exchange 36, no. 1 (2007): 6–40. http://dx.doi.org/10.1163/157254307x159399.
Full textAbstract:
AbstractIntroduction by the Managing Editor: John Mansford Prior SVD wrote an essay for the Asian Convention of the Pontifical Council for Culture planned for Jogyakarta, Indonesia, in June 12-17, 2006. The essay starts with a survey of the Pentecostal and charismatic movements in five Asian countries. Subsequently Prior reviews a growing awareness of 'sects and new religious movements' in church documents. Then he looks at how social science understands the 'rise of the sects' before he takes up the pastoral challenge to link the dynamism of Pentecostal/charismatic movements with the social conscience of basic ecclesial communities. The editing board of Exchange was impressed by the content of the essay and considered it to be of great importance to the readership of the journal. However, the essay was too long to be published in one issue. Therefore it is decided to divide it into parts. The first part gives the overview of Pentecostal and charismatic movements in Asia and the second part deals with the reaction of the Asian mainline churches, in particular the Roman Catholic Church. Part two will be published in the next issue.
49
Prior, John Mansford. "The Challenge of the Pentecostals in Asia Part Two: The Responses of the Roman Catholic Church." Exchange 36, no. 2 (2007): 115–43. http://dx.doi.org/10.1163/157254307x176561.
Full textAbstract:
AbstractIntroduction by the Managing Editor: John Mansford Prior SVD wrote an essay for the Asian Convention of the Pontifical Council for Culture planned for Jogyakarta, Indonesia, in June 12-17, 2006. The essay starts with a survey of the Pentecostal and charismatic movements in five Asian countries. Subsequently Prior reviews a growing awareness of 'sects and new religious movements' in church documents. Then he looks at how social science understands the 'rise of the sects' before he takes up the pastoral challenge to link the dynamism of Pentecostal/charismatic movements with the social conscience of basic ecclesial communities. The editing board of Exchange was impressed by the content of the essay and considered it to be of great importance to the readership of the journal. However, the essay was too long to be published in one issue. Therefore it is decided to divide it into parts. The first part gives the overview of Pentecostal and charismatic movements in Asia and the second part deals with the reaction of the Asian mainline churches, in particular the Roman Catholic Church. Part one was published in the previous issue (pp. xx-xx).
50
Eshete, Tibebe. "The Early Charismatic Movement in the Ethiopian Kale Heywet Church." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 12, no. 2 (May 3, 2013): 162–82. http://dx.doi.org/10.1558/ptcs.v12i2.162.
Full text