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Journal articles on the topic 'Charismatic Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (2018): 158. http://dx.doi.org/10.18592/jiu.v17i2.1307.

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Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond rel

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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 (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 Charism

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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 2 (2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.

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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is reveal

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4

Kubiak, Anthony. "Splitting the Difference: Performance and Its Double in American Culture." TDR/The Drama Review 42, no. 4 (1998): 91–114. http://dx.doi.org/10.1162/105420498760308373.

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5

Pijl, Yvon van der. "Pentecostal-Charismatic Christianity: African-Surinamese Perceptions and Experiences." Exchange 39, no. 2 (2010): 179–95. http://dx.doi.org/10.1163/016627410x12608581119830.

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AbstractPentecostal-Charismatic Christianity (P/C) is one of the fastest-growing religions worldwide. Some scholars connect P/C’s success with broad processes of globalization. Others try to unravel more personal dynamics of conversion. This article seeks to understand both global forces and local cultural reasons to believe. It focuses first on the remarkable paradox that explains the movement’s popularity among African-Surinamese (Caribbean) believers: what appears as P/C’s rejection of their traditional religious system turns out to be a reinterpretation of beliefs and practices. From this

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Hovi, Tuija. "Functions of Narrative Genres for Lived Religion." Approaching Religion 4, no. 1 (2014): 80–88. http://dx.doi.org/10.30664/ar.67540.

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The article presents the object and results of a study which combines the psychology of religion and folkloristics in the form of a qualitative analysis of empirical ethnographic material compiled from sources in a local neo-charismatic congregation called the ‘Word of Life’. Personal narrative is discussed as a genre which represents the collective tradition of a religious community. It is a socially-learned speech act and a means of interpreting and sharing religious experience, thus constructing and confirming the faith of the community, both individually and collectively. In the neo-charis

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7

De Witte, Marleen. "ALTAR MEDIA'S LIVING WORD : TELEVISED CHARISMATIC CHRISTIANITY IN GHANA." Journal of Religion in Africa 33, no. 2 (2003): 172–202. http://dx.doi.org/10.1163/15700660360703132.

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AbstractIn many parts of Africa, charismatic-Pentecostal churches are increasingly and effectively making use of mass media and entering the public sphere. This article presents a case study of a popular charismatic church in Ghana and its media ministry. Building on the notion of charisma as intrinsically linking religion and media, the aim is to examine the dynamics between the supposedly fluid nature of charisma and the creation of religious subjects through a fixed format. The process of making, broadcasting and watching Living Word shows how the format of televisualisation of religious pr

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Van Osselaer, Tine, Leonardo Rossi, Kristof Smeyers, and Andrea Graus. "Charismatic women in religion. Power, media and social change." Women's History Review 29, no. 1 (2019): 1–17. http://dx.doi.org/10.1080/09612025.2019.1595200.

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Corcoran, Katie E., and James K. Wellman. "“People Forget He’s Human”: Charismatic Leadership in Institutionalized Religion." Sociology of Religion 77, no. 4 (2016): 309–33. http://dx.doi.org/10.1093/socrel/srw049.

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10

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.

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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 M

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Bulbulia, Joseph, and Marcus Frean. "The Evolution of Charismatic Cultures." Method & Theory in the Study of Religion 22, no. 4 (2010): 254–71. http://dx.doi.org/10.1163/157006810x531049.

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AbstractThe following essay explains how religion may evolve to support cooperation among anonymous partners. It first reviews honest signalling theory, and reveals a limitation in the model’s capacity to explain large-scale cooperation. It then suggests that much cooperation is threatened by uncertainty, rather than by cheating. Finally, it explains how signalling theory can be extended to address the problem of cooperation threatened by uncertainty, ‘fragile cooperation’. The resulting extension of signalling theory—called ‘charismatic signalling’—directs attention to potential cooperative b

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Tabti, Samira. "The Charisma of Script: The Quran and the Hadith in Neo-Salafi Online Community." Journal of Religion in Europe 12, no. 2 (2019): 191–216. http://dx.doi.org/10.1163/18748929-01202005.

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The purpose of this paper is to analyze textual practices in contemporary neo-Salafi online groups. The neo-Salafis’ approach to religious text sources is particular, in that it tends to privilege literalistic interpretations of the Quran and the Hadith. Particularly, what is known as ‘the authentic Hadith sources’ plays a special role in questions regarding ways to conduct one’s own life. This article regards the neo-Salafi understanding of the Quran and the Hadiths as textual charismatic authorities that enable a direct and ‘authentic’ access to ‘pure’ religion. The present article will conn

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de Araújo Silva, Marcos, and Donizete Rodrigues. "Religion, Migration and Gender Strategies: Brazilian (Catholic and Evangelical) Missionaries in Barcelona." Religion and Gender 3, no. 1 (2013): 42–59. http://dx.doi.org/10.1163/18785417-00301004.

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This article reflects on gender strategies developed by Brazilian Pentecostal missionaries linked to the Catholic Charismatic Renewal and the evangelical Universal Church of the Kingdom of God/United Family, in the city of Barcelona, Spain. From a comparative study of the daily life of the missionaries, the paper discusses how ‘feminized’ and ‘manly’ character, respectively, define important boundaries between Catholic charismatic and Evangelical groups. The ethnographic data demonstrate how certain religious particularities of immigrants can act as a source of social differentiation that high

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Duffy, Eamon. "Elite and Popular Religion: The Book of Hours and Lay Piety in the Later Middle Ages." Studies in Church History 42 (2006): 140–61. http://dx.doi.org/10.1017/s0424208400003910.

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The very phrase ‘elite and popular religion’ is laden with potentially misleading polarities. In talking about elite religion or popular religion, are we contrasting notions of orthodoxy with heterodoxy or superstition, or the religion of the clergy with the religion of the laity, or the religion of the rich with the religion of the poor, or the religion of the polite and educated with the religion of the unwashed and unlettered, or the religion of the thinking individual over against the religion of the undifferentiated multitude, or the disciplined and liturgically-based official religion of

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Micle, Gavril Beniamin. "The Influencer Role of Charismatic Renewal in the Spirituality of Post-Covid Society." DIALOGO 7, no. 2 (2021): 247–59. http://dx.doi.org/10.51917/dialogo.2021.7.2.21.

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"In studies of charismatic movements, an essential aspect is often overlooked: any authentic religion requires assumption by faith, (to have no other Gods other than Me!). Or precisely this kind of mentality is promoted in the charismatic movements, of spiritual openness, which is willing to give credit to everything, is specific to culture, not religion. The religious dimension of the charismatic believer is of the syncretic type, unity in diversity, not of assumption, but based on the notion of option, and not on dogma, which leads him to donjuanism. Or it is precisely this danger that is un

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Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.

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It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious o

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17

Kalu, Ogbu. "Pentecostal and Charismatic Reshaping of the African Religious Landscape in the 1990s." Mission Studies 20, no. 1 (2003): 84–109. http://dx.doi.org/10.1163/157338303x00061.

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AbstractIn this arcticle, Nigerian Ogbu Kalu utilizes two broad models that emphasize how religion reinvents daily life and culture, and how it does so by utilizing signals of transcendence in the sphere of human existence. Kalu argues that religion needs to be examined as a central category of cultural practice in which lived lives embody an evolving religious understanding of the ultimate meaning of life. Sociologists of religion may miss the driving force of religious power in religious movements by paying too much attention to functions of such movements in social structures. In all these,

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Meyer, Birgit. "Religious Remediations." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (2005): 155–81. http://dx.doi.org/10.1558/post.v1i2_3.155.

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This article addresses the interface of video-films and Pentecostal-Charismatic Christianity in Ghana. This interface, it is argued, needs to be examined from a position that transcends the confines of film studies and religious studies and leaves behind a secularist perspective on the relationship between religion and film. On the basis of detailed ethnographic research, it is shown that, far from standing apart from the realm of religious beliefs, video-films call upon audio-visual technologies so as to remediate Pentecostal views of the invisible world around which Pentecostal-Charismatic C

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19

Szuchewycz, Bohdan. "Evidentiality in ritual discourse: The social construction of religious meaning." Language in Society 23, no. 3 (1994): 389–410. http://dx.doi.org/10.1017/s0047404500018030.

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ABSTRACTThe communal creation of religious meaning is here examined in the context of an Irish Catholic Charismatic prayer meeting. Through a micro-analysis of the “spontaneous” ritual language of one such meeting, various discursive strategies are revealed which function to create for the participants an experience of divine/human communication. These include an explicit effort on the part of speakers to construct a thematically consistent and coherent ritual event out of a sequence of apparently spontaneous individual speech acts, as well as a marked use of evidentials to attribute spiritual

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Koning, Juliette, and Heidi Dahles. "Spiritual Power. Ethnic Chinese Managers and the Rise of Charismatic Christianity." Copenhagen Journal of Asian Studies 27, no. 1 (2009): 5–37. http://dx.doi.org/10.22439/cjas.v27i1.2174.

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This article explores the ongoing conversion of ethnic Chinese managers in Indonesia and Malaysia to charismatic Christianity, a movement characterized by experiential spirituality, healing, and prophesying. The spiritual turn among ethnic Chinese managers is positioned against the growing literature on spirituality in organizations and the acclaimed need for managers to bring spirituality to work in order to enhance efficiency and employee well-being under the present Zeitgeist of growing global competition and organizational change. An important missing link, however, in this instrumentalist

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Gooren, Henri. "The Pentecostalization of Religion and Society in Latin America." Exchange 39, no. 4 (2010): 355–76. http://dx.doi.org/10.1163/157254310x537025.

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AbstractPentecostalization is the combination of Pentecostal growth, Pentecostal influence on other religions, and Pentecostal impact on the rest of society. Increased competition with other religions (the Catholic Charismatic Renewal and mainstream Protestantism) forces these to adopt Pentecostal elements. Pentecostal elements (like conversion discourses, speaking in tongues, and faith healing) gradually spread in the mass media, affect non-religious groups in civil society and even the religiously unaffiliated, show up in political campaigns, affect economic behavior and entrepreneurship, an

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Stern, Fábio, and Silas Guerriero. "Evangelical coaching: New Age elements in Brazilian Charismatic Christianity." Religiones y religiosidades en América Latina, no. 26 (December 31, 2020): 63–82. http://dx.doi.org/10.36551/2081-1160.2020.26.63-82.

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rom the 1990s on, the New Age ceased to be visible only among the exclusivist groups of salvific character, typical of the 1970s. Its values began to be disseminated among the broader culture through what was called the New Age ethos. This article seeks to show how these values are seen even among Brazilian Pentecostal Denominations. To this end, we adopt life coaching as an object. We briefly return to the history of life coaching and its relation to the New Age. We then explain how the spread of the New Age ethos into the broader society led to the incorporation of some of the New Age values

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Maltese, Giovanni. "Give Jesus a Hand! Charismatic Christians — Populist Religion and Politics in the Philippines." Pneuma 33, no. 1 (2011): 142–43. http://dx.doi.org/10.1163/157007411x554910.

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Alviz Fernández, Marco. "Philosophic and Spiritual Conversion in Late Hellenism: Case Studies from the 3rd to the 5th Centuries AD." Religions 12, no. 9 (2021): 775. http://dx.doi.org/10.3390/rel12090775.

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This paper aims to study the historic and sociological context of philosophic-spiritual conversions through several case studies from late Hellenism (2nd to 5th c. AD). In the History of Religion, spiritual initiatory experiences have been thought of as a key factor to understand the development of a belief; from Arthur D. Nock to modern times, there have been considerable attempts made at defining the concept of conversion as a part of the human psyche. This study will examine biographies of charismatic teachers of Greco-Roman higher education (παιδεία); specifically, some passages in which p

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Vogel, Joseph. "“To Crush the Serpent”: James Baldwin, the Religious Right, and the Moral Minority." James Baldwin Review 2, no. 1 (2016): 28–48. http://dx.doi.org/10.7227/jbr.2.3.

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In the 1980s, James Baldwin recognized that a major transformation had occurred in the socio-political functions of religion. His critique adapted accordingly, focusing on the ways in which religion—particularly white evangelical Christianity—had morphed into a movement deeply enmeshed with mass media, conservativepolitics, and late capitalism. Religion in the Reagan era was leveraged, sold, and consumed in ways never before seen, from charismatic televangelists, to Christian-themed amusement parks, to mega-churches. The new movement was often characterized as the “religious right” or the “Mor

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Tovbin, K. "Postmodern and Tradition." Ukrainian Religious Studies, no. 67 (May 28, 2013): 27–32. http://dx.doi.org/10.32420/2013.67.306.

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The notion of traditional religiosity often circulates in journalism as a conditional counterbalance to religious innovation - "a great charismatic awakening", neo-pagan cults, quasi-Eastern occultism, etc. However, the positive content of this concept is still vacant. When considering "traditional religiosity," we see, first of all, conceptual centaurism, for "religion" originally represented itself as a kind of counterweight to the "Tradition" [Dugin AG. Philosophy of traditionalism. - M., 2002. - P. 102], a way of its restoration or substitution. Secondly, in the internal analysis of the no

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Kudin, Oleksandr. "RELIGION IN THE CONTEXT OF GLOBALIZATION PROCESSES." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 30–33. http://dx.doi.org/10.17721/sophia.2019.13.7.

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The article is devoted to one of the most urgent problems of modern religious studies – the problem of mutual influence of religion and globalization processes. It is noted that the term "globalization" itself is not completely open in terms of methodology. The article substantiates the position on the interrelation of religious and globalization processes with their main aspects – axiological and ethical. We can talk about the distribution of non-traditional religions on global and local. Local are those whose impacts are spread in one or two regions, do not go beyond the country. As to the e

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Engelke, Matthew. "Discontinuity and the Discourse of Conversion." Journal of Religion in Africa 34, no. 1-2 (2004): 82–109. http://dx.doi.org/10.1163/157006604323056732.

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AbstractThis paper focuses on the conversion narrative of a man in the Johane Masowe weChishanu Church, an apostolic church in Zimbabwe. Taking up recent discussions within anthropology on Pentecostal and charismatic churches, the author shows how apostolics talk about conversion as a distinct break with 'African custom'. It is argued that anthropologists of religion need to take such narratives of discontinuity seriously because they allow us to understand better the dynamics of religious change.

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Flere, Sergej. "The Broken Covenant of Tito's People: The Problem of Civil Religion in Communist Yugoslavia." East European Politics and Societies: and Cultures 21, no. 4 (2007): 681–703. http://dx.doi.org/10.1177/0888325407307251.

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The author attempts to demonstrate that the concept of civil religion is appropriate and illuminating in comprehending the culture and society of Communist Yugoslavia (1945-1991). Though manifestly contrary to theism, numerous elements of this civil religion make it deserving of the name: it contained a tale of an alleged sacred historical past and a transhistorical mission of the Yugoslav peoples, including an eschatology, and a sacred covenant. President Tito's charisma was the major element of this civil religion, the idea of a broken covenant was present, along with the rule of equalitaria

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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 c

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Riches, Tanya. "Can We Still Sing the Lyrics “Come Holy Spirit”?" PNEUMA 38, no. 3 (2016): 274–92. http://dx.doi.org/10.1163/15700747-03803004.

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Australian Pentecostals, both Indigenous and non-Indigenous, are speaking new tongues in their worship practices, forming new poetic languages of singing and conversation relevant for spatially dislocated twenty-first-century life. Using Nimi Wariboko’s three-city model offered in Charismatic City and the Public Resurgence of Religion, this article assesses Australian pentecostal worship practice in light of his “Charismatic City.” The article suggests that this emergent, poetic language of Spirit empowerment situates the worshipper in a rhizomatic network that flows with pentecostal energies,

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Ganiel, Gladys. "Religion and transformation in South Africa? Institutional and discursive change in a charismatic congregation." Transformation: Critical Perspectives on Southern Africa 63, no. 1 (2007): 1–22. http://dx.doi.org/10.1353/trn.2007.0018.

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Ganiel, Gladys. "Race, Religion and Identity in South Africa: A Case Study of a Charismatic Congregation." Nationalism and Ethnic Politics 12, no. 3-4 (2006): 555–76. http://dx.doi.org/10.1080/13537110600882858.

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Duffy, Eamon. "Introduction." Studies in Church History 42 (2006): 1–2. http://dx.doi.org/10.1017/s042420840000379x.

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Since the Enlightenment, historians and theorists of religion have often worked with a two-tiered model of Christianity, in which the pure belief and practice of the enlightened few was perceived as constantly under pressure and in danger of corruption or distortion from the grosser religion of the multitude. This imagined polarity between the sophisticated religion of the elite and the crude religion of the people at large underlay much Enlightenment historiography, most notably Gibbon’s account of the early history of Christianity, and has remained potent in such influential twentieth centur

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Lockhart, Alastair. "New religious movements and quasi-religion: Cognitive science of religion at the margins." Archive for the Psychology of Religion 42, no. 1 (2020): 101–22. http://dx.doi.org/10.1177/0084672420910809.

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The article offers a critical analysis of the cognitive science of religion (CSR) as applied to new and quasi-religious movements, and uncovers implicit conceptual and theoretical commitments of the approach. A discussion of CSR’s application to new religious movement (NRM) case studies (charismatic leadership, paradise representations, Aḥmadiyya, and the International Society for Krishna Consciousness) identifies concerns about the theorized relationship between CSR and wider socio-cultural factors, and proposals for CSR’s implication in wider processes are discussed. The main discussion anal

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Nissen, Peter. "Rationeel versus emotioneel geloven." NTT Journal for Theology and the Study of Religion 71, no. 4 (2017): 360–69. http://dx.doi.org/10.5117/ntt2017.71.360.niss.

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Summary This essay critically reviews the opposition between believing in a rational way and believing in an emotional way, believing with reason or with the heart. Its objective is not to determine which way of believing has to be considered as being of a higher quality than the other. It rather wants to analyse the public discourse in which religion is opposed to spirituality, where the latter is considered to be a matter of the heart and of emotion. The heart is then seen as superior to reason, as it also is in evangelical and charismatic circles. As a matter of fact, reason and heart are m

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Miller, Timothy. "The Evolution of American Spiritual Communities, 1965––2009." Nova Religio 13, no. 3 (2010): 14–33. http://dx.doi.org/10.1525/nr.2010.13.3.14.

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The great outpouring of new religious and spiritual movements in the United States after 1965 led to the formation of thousands of spiritual intentional communities. Those communities were based in all the world's major religions, as well as in new expressions of religion articulated by a rising generation of independent spiritual teachers. Many communities gathered around charismatic leaders, and quite a few of them continued after the leader died or stepped down. Over time those communities that survived evolved in form and outlook; in some cases once-authoritative leaders were deposed, and

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Hamid, Abdul. "PLURALITAS AGAMA MENURUT PANDANGAN TOKOH-TOKOH AGAMA DAYAK DI DESA KAPUL KECAMATAN HALONG KABUPATEN BALANGAN." Jurnal Ilmiah Ilmu Ushuluddin 16, no. 1 (2017): 1. http://dx.doi.org/10.18592/jiiu.v16i1.1254.

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Religious plurality is condition which no one can reject it but it must be thought how to respond the issue. So far, many recorded attitude show various respond about it. This work will elaborate the issue from religious people’s perspective, especially the figures in Kapul village, Halong districts of Balangan regency. Actually, it is Dayak’s region. But, there are many religious followers such Islam, Catholics, Hinduism, Buddhism, and local religion. They live together in harmony. This research is a qualitative one with sociological approach as the main theory of Max Weber’s charismatic. Whi

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Heslam, Peter S. "The Rise of Religion and the Future of Capitalism." De Ethica 2, no. 3 (2016): 53–72. http://dx.doi.org/10.3384/de-ethica.2001-8819.152353.

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The rise of religion and the rise of capitalism are currently occurring in roughly the same geographical regions (Latin America, Asia, and Africa). Although both religion and capitalism are often ignored, or are regarded negatively, within development circles, this article reflects on their potential for human wellbeing when they convergence. Its focus is on the socio-economic significance of what the author calls the Evangelical Pentecostal Charismatic Movement (EPCM), which accounts for most of the growth of Christianity, the world’s largest religion. He argues that the movement’s stimulatio

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de Witte, Marleen. "Pentecostal Forms across Religious Divides: Media, Publicity, and the Limits of an Anthropology of Global Pentecostalism." Religions 9, no. 7 (2018): 217. http://dx.doi.org/10.3390/rel9070217.

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Scholars of Pentecostalism have usually studied people who embrace it, but rarely those who do not. I suggest that the study of global Pentecostalism should not limit itself to Pentecostal churches and movements and people who consider themselves Pentecostal. It should include the repercussions of Pentecostal ideas and forms outside Pentecostalism: on non-Pentecostal and non-Christian religions, on popular cultural forms, and on what counts as ‘religion’ or ‘being religious’. Based on my ethnographic study of a charismatic-Pentecostal mega-church and a neo-traditional African religious movemen

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Matheny, Paul D. "Book Review: Give Jesus a Hand! Charismatic Christians: Populist Religion and Politics in the Philippines." International Bulletin of Missionary Research 34, no. 1 (2010): 52. http://dx.doi.org/10.1177/239693931003400116.

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Haapalainen, Anna. "An emerging trend of charismatic religiosity in the Evangelical Lutheran Church of Finland." Approaching Religion 5, no. 1 (2015): 98–113. http://dx.doi.org/10.30664/ar.67568.

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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’ Commend

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Shmihelskyy, M. V. "New religious movements and youth." Ukrainian Religious Studies, no. 21 (December 18, 2001): 119–25. http://dx.doi.org/10.32420/2002.21.1236.

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The number of young people who grew up in the new, democratic conditions of an independent Ukrainian state, where the democratic foundations of freedom of conscience and religion are laid down, is constantly increasing. Youth is the founders and foundation of many religious movements in Ukraine. Thus, the Christian charismatic movement in Ukraine does not go without youth. It arose on the basis of the autonomous Pentecostal and youth wing of the Baptist communities. And now this current of Protestantism fills its ranks at the expense of young adherents.

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Engels, David. "On the Way to Empire?" Humaniora. Czasopismo Internetowe 29, no. 1 (2020): 89–109. http://dx.doi.org/10.14746/h.2020.1.8.

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The parallels between the crisis of the modern West and the fall of the Roman Republic in the 1st century BC are staggering: mass immigration, shrinking demography, decline of the family, erosion of the traditional religion, globalisation, social polarisation, a culture of bread and circuses, debt crisis, technocracy, asymmetrical wars, populism, etc. The present paper tries to summarise these analogies and reflects on the possibility of seing the West suffer similar events than those affecting the late Republic: civil unrest, rise of charismatic individuals, instauration of an authoritarian S

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Burchardt, Marian. "Saved from hegemonic masculinity? Charismatic Christianity and men’s responsibilization in South Africa." Current Sociology 66, no. 1 (2017): 110–27. http://dx.doi.org/10.1177/0011392117702429.

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In this article, the author explores the role of religion in social constructions of heterosexual masculinity in South Africa in the context of civil society driven programs to fight sexual and gender-based violence and the spread of HIV. Critically engaging with the concept of hegemonic masculinity and the sociological literature on gender relations in conservative Christian communities, the author examines how Charismatic Christian and Pentecostal communities in the townships of Cape Town negotiate their model of masculinity and gender authority in the context of the prevailing hegemonies of

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Arifin, Zaenal. "KEPEMIMPINAN KIAI DALAM IDEOLOGISASI PEMIKIRAN SANTRI DI PESANTREN-PESANTREN SALAFIYAH MLANGI YOGYAKARTA." INFERENSI 9, no. 2 (2015): 351. http://dx.doi.org/10.18326/infsl3.v9i2.351-372.

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This research discusses about kyai’s leadership within santri’s ideological thought in Pesantren Salafiyah, Mlangi, Yogyakarta. There are more than 16 Pesantren Salafiyah in Mlangi, However, this qualitative research covers only five of them taken as purposive sampling. Data collection was conducted through in depth interview, observation, and documentation. The result shows that (1) The Kyai’s leadership is categorized under Weber’s theory of domination namely traditional, charismatic and rational, (2) Ahlussunah Waljamaah (Aswaja) an-Nahdliyah was held as the community’s ideology which is ta

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Hermkens, Anna-Karina. "Rosaries and Statues: Mediating Divine Intervention in Bougainville, Papua New Guinea." Religions 12, no. 6 (2021): 376. http://dx.doi.org/10.3390/rel12060376.

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In the Autonomous Region of Bougainville (ARoB) in Papua New Guinea, the changes of Vatican II led to significant Church reform, creating “Liklik Kristen Komuniti” (small Christian communities) that gave more responsibility to the laity. Moreover, as elsewhere in the world, Charismatic Catholicism was introduced and embraced. At the same time, private devotions, and in particular devotions to Mary, became immensely popular and powerful in Bougainville. This is partly due to the Bougainville crisis (1988–1998), which caused immense suffering, but also triggered a surge in popular devotions as p

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Shuhayeva, Liudmyla. "Religious minorities of the Orthodox origin of the charismatic direction: the paths of evolution under the freedom of religion." Religious Freedom, no. 20 (March 7, 2017): 79–82. http://dx.doi.org/10.32420/rs.2017.20.867.

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In the process of studying the religious minorities of the Orthodox origin of the charismatic direction, in particular such as the Innocent and Leontievers, we have proved that we can not speak of the scale of their religious activity. At the same time, the relatively small number of their representatives operating in modern Ukraine speaks of the social significance of such associations that have been able to meet the important needs of people on an individual level.

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Goh, Daniel. "Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfiguration." Asian Journal of Social Science 37, no. 1 (2009): 107–37. http://dx.doi.org/10.1163/156853109x385411.

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AbstractThe past fifty years have seen continuing anthropological interest in the changes in religious beliefs and practices among the Chinese in Malaysia and Singapore under conditions of rapid modernisation. Anthropologists have used the syncretic model to explain these changes, arguing that practitioners of Chinese "folk" religion have adapted to urbanisation, capitalist growth, nation-state formation, and literacy to preserve their spiritualist worldview, but the religion has also experienced "rationalisation" in response to the challenge of modernity. This article proposes an alternative

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Phan, Peter C. "World Christianity: Its Implications for History, Religious Studies, and Theology." Horizons 39, no. 2 (2012): 171–88. http://dx.doi.org/10.1017/s0360966900010665.

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ABSTRACTThe paper traces the emergence of the concept of “World Christianity” to designate a new academic discipline beyond ecumenical and missiological discussions. It then elaborates the implications of “World Christianity” for the History of Christianity in contrast to Church History and for the study of Christianity as a “world religion.” The paper argues for an expansion of the “cartography” and “topography” of Church History to take into account the contributions of ecclesiastically marginalized groups and neglected charismatic/pentecostal activities. Furthermore, it is urged that in the

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