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Relevant bibliographies by topics / Church polity. Pentecostal churches

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Academic literature on the topic 'Church polity. Pentecostal churches'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Church polity. Pentecostal churches"

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Nche, George C. "Beyond Spiritual Focus: Climate Change Awareness, Role Perception, and Action among Church Leaders in Nigeria." Weather, Climate, and Society 12, no. 1 (January 2020): 149–69. http://dx.doi.org/10.1175/wcas-d-19-0001.1.

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AbstractThis study explored the role of church leaders in addressing climate change with a focus on Catholic, Anglican, and Pentecostal churches in Nigeria. The study adopted a semistructured face-to-face interview with 30 church leaders drawn from the selected denominations (i.e., 10 church leaders from each denomination). These participants were spread across five states in five geopolitical zones in Nigeria. A descriptive narrative approach was employed in the thematic organization and analysis of data. Findings showed that while all the participants across the three denominations—Catholic, Anglican, and Pentecostal churches—agreed to have heard of climate change, their perceptions of the causes of the phenomenon were narrow and varied along religious denominational lines. More Catholic participants expressed belief in anthropogenic climate change than did Anglicans and Pentecostals. Awareness creation, charity for disaster victims, and prayer were identified by the participants as the roles churches can play in addressing climate change. Although climate change action was generally poor among participants, Catholics engaged more in organizational action than did Anglicans and Pentecostals. In contrast, climate change actions were more on a personal level than on the organizational/church level within Pentecostal churches. The implications of the findings for the Church/church leaders, policy, and future research are discussed.

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Shanahan, Mairead. "‘An Unstoppable Force for Good’?: How Neoliberal Governance Facilitated the Growth of Australian Suburban-Based Pentecostal Megachurches." Religions 10, no. 11 (November 3, 2019): 608. http://dx.doi.org/10.3390/rel10110608.

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Hillsong Church has received significant scholarly attention, which has observed the church’s rapid local and global growth. Several other Australian-based Pentecostal churches demonstrate a similar growth trajectory to Hillsong Church, namely: C3 Church, Citipointe Church, Planetshakers, and Influencers Church. To further scholarly understanding of aspects of this rapid growth, this paper discusses the emergence of economic rationalist policies which led to the neoliberal governance context in Australia. The paper argues that the emergence of this policy context, which emphasises marketization and privatisation, provided opportunities for suburban-based Pentecostal churches to expand activities beyond conducting worship services. The paper analyses materials produced by Hillsong Church, C3 Church, Citipointe Church, Planetshakers, and Influencers Church and associated educational, charity, and financial organisations. Through this analysis, the paper finds that the emergence of a neoliberal governance context in Australia provided opportunities for these churches to expand activities beyond traditional worship ceremonies to include additional activities such as running schools, Bible colleges, community care organisations, charity ventures, and financial institutions. The paper shows how economic rationalism and neoliberalism assisted in providing a context within which Australian-based suburban Pentecostal churches were able to take opportunities to grow aspects of church organisation, which helped to develop a global megachurch status. In this way, these churches took up opportunities that changes in political circumstances in Australia provided, developing a theology of growth actualised in expanding church-branded activities around the globe.

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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.

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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.

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Haugen, Heidi Østbø. "African Pentecostal Migrants in China: Marginalization and the Alternative Geography of a Mission Theology." African Studies Review 56, no. 1 (April 2013): 81–102. http://dx.doi.org/10.1017/asr.2013.7.

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Abstract:The city of Guangzhou, China, hosts a diverse and growing population of foreign Christians. The religious needs of investors and professionals have been accommodated through government approval of a nondenominational church for foreigners. By contrast, African Pentecostal churches operate out of anonymous buildings under informal and fragile agreements with law-enforcement officers. The marginality of the churches is mirrored by the daily lives of the church-goers: Many are undocumented immigrants who restrain their movements to avoid police interception. In contrast to these experiences, the churches present alternative geographies where the migrants take center stage. First, Africans are given responsibility for evangelizing the Gospel, as Europeans are seen to have abandoned their mission. Second, China is presented as a pivotal battlefield for Christianity. And finally, Guangzhou is heralded for its potential to deliver divine promises of prosperity. This geographical imagery assigns meaning to the migration experience, but also reinforces ethnic isolation. The analysis is based on in-depth interviews, participant observation, and video recordings of sermons in a Pentecostal church in Guangzhou with a predominately Nigerian congregation.

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Gabaitse, Rosinah. "PARTNERS IN CRIME: PENTECOSTALISM AND BOTSWANA HIV/AIDS POLICY ON CROSS-BORDER MIGRANTS." Studia Historiae Ecclesiasticae 41, no. 1 (July 14, 2015): 20–39. http://dx.doi.org/10.25159/2412-4265/87.

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In this paper I seek to interrogate how the theology of some Pentecostal churches, especially the theology that God heals HIV and AIDS, interacts with the situation of cross-border migrants in Botswana. I also seek to discuss the Botswana HIV policy which denies HIV-positive cross-border migrants access to Anti-Retroviral treatment (henceforth ARVs) which has proven to prolong and improve the quality of life of people living with HIV. Conflict exists between Botswana HIV policy on strict adherence to ARVs and some Pentecostal churches’ insistence that members of their churches living with HIV are healed by God, and therefore they should not take ARVs. While the Pentecostal Church is a ‘home away from home’ for migrants, their theology is in constant conflict and clashes with Botswana HIV health policy, even if the reality is that the same policy denies migrants access to HIV services. It is ironic that both the HIV policy and the Pentecostal theology are in pursuit of preserving life; yet, they both deny cross-border migrants that very life.

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Sukamto, Amos, and S. Panca Parulian. "Religious Community Responses to the Public Policy of the Indonesian Government Related to the covid-19 Pandemic." Journal of Law, Religion and State 8, no. 2-3 (December 16, 2020): 273–83. http://dx.doi.org/10.1163/22124810-2020006.

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Abstract The purpose of this article is to analyze religious responses to the policy of Indonesian government in dealing with the covid-19 pandemic. Article 4 of Government Regulation (PP) No. 21/2020 mentions restrictions on religious activities. The response of the religious community to this government policy was varied. The Council of Indonesian Ulama, Majelis Ulama Indonesia (mui), issued several fatwas containing a ban on worship involving large numbers of people. A small group of fanatic Muslims initially opposed the policy, but eventually followed it. Among Protestants, the mainstream and Pentecostal churches under the Communion of Churches in Indonesia (pgi) are highly coordinated with government regulations. Some Pentecostal churches attempted to continue holding worship together for reasons of holy communion, but eventually they followed government regulations. The Catholic church followed government regulations consistently.

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Chan, Simon. "The Church and the Development of Doctrine." Journal of Pentecostal Theology 13, no. 1 (2004): 57–77. http://dx.doi.org/10.1177/096673690401300104.

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AbstractDoctrines are the authoritative teachings of the Church, yet the modern church is hampered by its inability to speak authoritatively even to its own members on matters of doctrine. One reason is that doctrines are widely perceived as archaic and fixed formulations with little significance for the present day. True doctrines, in fact, are constantly developing as the Church moves towards eschatological fulfillment. Yet for doctrines to develop properly there needs to be a proper ecclesiology. The Church is not an entity that God brought into being to return creation to its original purpose after the Fall; rather, the Church is prior to creation, chosen in Christ before the creation of the world (Eph. 1.4). It is a divine-humanity, ontologically linked to Christ the Head. It is the living Body of Christ, the totus Christus.Within the continuing life of prayer and worship, the Church’s doctrines are re-enacted, renewed and developed. These acts constitute the ecclesial experience or the living tradition. The living tradition is the transmission and development of the gospel of Jesus Christ in the on-going practices of the Church through the power of the Holy Spirit. The coming of the Spirit upon the Church at Pentecost is not just to enable the Church to preach the gospel but to constitute the Church as part of the gospel itself. That is to say, the gospel story includes the story of the Spirit in the Church. The third person of the Godhead is revealed as such in his special relation to the Church. The Church, therefore, could be called the ‘polity of the Spirit’, that is, the public square in which the Spirit is especially at work to bring God’s ultimate purpose to fulfillment. There is, therefore, no separation between ecclesiology and pneumatology. They are necessary for maintaining the living tradition and ensuring the healthy development of doctrine until the Church attains unity of the faith. Pentecostals who see the Pentecost event as the distinctive mark of their identity have a special role to play: by becoming more truly catholic in their ecclesiology, they become more truly Pentecostal. This accords well with their early ecumenical instinct.

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Nche, George C. "The Religion-Environment (Climate Change) Connection." Worldviews: Global Religions, Culture, and Ecology 24, no. 1 (March 13, 2020): 81–115. http://dx.doi.org/10.1163/15685357-20201004.

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Abstract Following Lynn White’s thesis of 1967 which indicted some Christian values for the current ecological crisis, many studies have been conducted on the connection between religion and environment/ecological crisis. These studies have sought to know whether religious beliefs and values influence environmental/climate change perceptions of people. However, while these studies have been geographically biased, their results have remained inconclusive. This study therefore examined this age-long debate with evidence from Nigeria. The study involved 30 church leaders drawn from Catholic, Anglican and Pentecostal churches in five geographical zones in Nigeria. The data was analyzed using descriptive analytical method. Findings show that religious values/schemas in forms of Eschatological/End-Time beliefs, Dominion beliefs, Theological fatalism, Pessimism etc. influenced climate change perceptions among the church leaders. The study also found that religious affiliation and theology mattered with respect to the influence of some religious beliefs. The implications of findings for the research on religion-environmental/climate change connection are discussed.

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Smith, James B. "Role of Spiritual Intelligence in Public Policy in the African American Pentecostal Church." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 145–61. http://dx.doi.org/10.1163/17455251-bja10014.

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Abstract Although many U.S. faith-based organizations have become partners with the government, the African American Pentecostal Church (aapc), which holds spirituality as a means of serving humanity as its theological framework, has remained a silent partner in public policy engagement. With the framework of spiritual intelligence, this qualitative case study addresses the perceptions of African American Pentecostal leaders regarding how the church’s theology may have an impact on the public policy engagement of its parishioners. Twelve African American Pentecostal Bishops were interviewed, and data were coded and analyzed to identify themes. Results revealed that participants use their spirituality to connect with public policy issues that relate to their personal experiences. Findings also indicated that the aapc is not an organized denomination, but rather a conglomeration of factions. Lack of an organized epicenter and lack of training and development of its leaders prevent this church from engaging in the public sphere. Although members embrace their responsibility to care for the needs of others, the church lacks a collective response to community issues. Findings may be used to prepare the next generation of aapc leaders to unify the church to offer spiritual solutions to public policy issues.

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Isiko, Alexander Paul. "Religious Conflict among Pentecostal Churches in Uganda." Technium Social Sciences Journal 14 (November 23, 2020): 616–44. http://dx.doi.org/10.47577/tssj.v14i1.2089.

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Extensive research has been done on Pentecostal churches over the past years. Several studies have focused on their history and robust growth, some on their economic and developmental ethos, while others have focused on their theological stances, and growing political influence in society. Amidst these kinds of studies, is the need to address the overt challenge posed by religious conflict among Pentecostal churches. Whereas there is growing scholarly interest in religious conflict among Christian churches, this has been narrowed to intra-church conflict. However, studies on inter-church conflict, between separate Pentecostal churches, that are independent of each other, are rare. Yet inter-church feuds and conflicts among Pentecostal churches in Uganda occupy a significant part of public space and discourses. Through analysis of both print and electronic media reports and engagement with twenty key informant interviewees, this article sought to establish and analyse the nature, manifestations and root causes of inter-church conflict between Pentecostal churches in Uganda. The study established that Pentecostal pastors are not only the major protagonists of inter-church conflicts but also act as collective agents for the churches in conflict. The study further established that religious conflicts among Pentecostal churches are caused by different ideological inclinations, theological differences notwithstanding, but mainly by the desire to dominate the religious market and by power struggle dynamics within the religious leadership. This tension has a particular impact on society given pastors’ visibility, access to media and their public action in the Ugandan context.

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Dissertations / Theses on the topic "Church polity. Pentecostal churches"

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Resane, Kelebogile Thomas. "A critical analysis of the ecclesiology of the emerging apostolic churches with special reference to the notion of the fivefold ministry." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11042008-160311/.

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Mulholland, Kenneth Ray. "A summary and evaluation of John Owen's theology of the local church." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p048-0089.

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

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Dalton, Harold. "Things most surely believed among us theological unity in the charismatic movement for the purpose of world evangelization as exemplified by members of the steering committee of the North American Renewal Services Committee /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Tettey, Michael Perry Nii Osah. "Pentecostalism and empowerment : a study of the Church of Pentecost and International Central Gospel Church." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/21056.

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Contemporary Pentecostal and Charismatic (PC) Christianity has attracted scholars and practitioners of religions globally. This is because Pentecostalism in all its variations has been reckoned as the fastest growing brand of Christianity. In the particular case of sub- Saharan Africa, Pentecostalism has become one of the key religious features of Christianity since the late 1990s. As such, it clearly has a strong appeal to millions of Africans. Notwithstanding, the PC movement has also had its share of criticism based on its distinctive beliefs and practices, particularly in relation to the prosperity gospel and the abuse of power. In this thesis, using the Church of Pentecost (COP) and International Central Gospel Church (ICGC) as case studies, I examine the individual (personal) and group (collective) empowerment/disempowerment components in Pentecostalism in Ghana. Theories encompassing empowerment, social, cultural and religious/spiritual capital are reviewed within Pentecostalism in Ghana. The thesis central focus is on how the churches (COP and ICGC) constitute social, cultural and religious capital in their efforts to empower individuals and society. The study explores internal structures of power, polity and leadership in the churches, as well as their role in social policy, human development programmes, civic and public life issues. These were the main themes that emanated from the research. The findings show that the churches have made positive impact in transforming religious and social landscapes. They have also shown prospects in human development and brought awareness in the spheres of politics and civic responsibility. However, some beliefs and practices (i.e. gender inequality in church leadership, structures of power and authority, etc.) have affected aspects of individuals’ and groups’ empowerment. These insights come from the research analysis of the processes and outcomes of the churches’ practical work, for instance, theology/preaching, practical ministries, church projects in areas such as education, gender roles and practices, moral conduct and church discipline, trust and voluntarism. A case study research method involving textual examination of primary documents, qualitative interviews and participant observation was used to show the different perspectives from a representative sample of pastors and members of the COP and ICGC. While most scholarly works give a lot of insight to the developments of Pentecostalism in Ghana, their efforts have mainly focused on the founders and leaders of the movement as representative of their organisations. This has been useful to a point; however, this study has shown that such an approach muted the voices of the members of the churches whose viewpoints in the development of the PC churches remain significant. Thus, this study built-in views from both the clergy and laity of COP and ICGC. The thesis shows the present developments (life, thoughts and practices) of the PC churches in Ghana with COP and ICGC in context. It expands discussions on works previously written by Paul Gifford and Emmanuel Kingsley Larbi. Gifford and Larbi give an account of the developments of the churches with tremendous insight into their religious and social backgrounds. J. Kwabena Asamoah-Gyadu further builds up the discussion on Pentecostalism in Ghana and draws attention to its contemporary forms and religious significance in Ghana’s religious life and society. The fluid nature of Pentecostalism requires constant updating and this thesis fills in some of the previously unexplained recent developments and on-going reforms within Pentecostalism in Ghana.

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Green, Don. "Developing a church leadership transition process that adapts the Policy Governance® principles of John Carver in middle-size churches associated with Christian Churches and Churches of Christ." Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1603.

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Birchall, Thomas A. "A theological evaluation of the growth of the Pentecostal church in Latin America." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Smith, James B. "Role of Spiritual Intelligence in Public Policy in the African American Pentecostal Church." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7749.

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Although many U.S. faith-based organizations have become partners to the government, the African American Pentecostal Church (AAPC), which holds spirituality as a means of serving humanity as its theological framework, has remained a silent partner in public policy engagement. With the framework of spiritual intelligence, this qualitative case study addressed the perceptions of African American Pentecostal leaders regarding how the church’s theology may have an impact on the public policy engagement of its parishioners. Twelve African American Pentecostal Bishops were interviewed, and data were coded and analyzed to identify themes. Results revealed that participants use their spirituality to connect with public policy issues that relate to their personal experiences. Findings also indicated that the AAPC is not an organized denomination, but rather a conglomeration of factions. Lack of an organized epicenter and lack of training and development of its leaders prevent this church from engaging in the public sphere. Although members embrace their responsibility to care for the needs of others, the church lacks a collective response to community issues. Findings may be used to prepare the next generation of AAPC leaders to unify the church to offer spiritual solutions to public policy issues.

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Harter, Melvin E. "A study of the circumstances and problems of displaced ministers in the context of the Pentecostal church." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Elliott, John M. "Leadership development and relational patterns the early church and the church in Zambia today /." Springfield, MO : Assemblies of God Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.120-0001.

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Books on the topic "Church polity. Pentecostal churches"

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Under the glass: An analysis of church structure. Springfield, Mo: Central Bible College Press, 1994.

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Prophetic Pentecostalism in Chile: A case study on religion and development policy. Lanham, Md: Scarecrow Press, 1998.

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Christianity, politics, and public life in Kenya. New York: Columbia University Press, 2009.

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Bernard, David K. The Apostolic Church in the twenty-first century. Hazelwood, MO: Word Aflame Press, 2014.

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Arnold, Marvin M. Christian church history. Washington, Mich: Arno Publications, 1987.

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God's peculiar people: Women's voices & folk tradition in a Pentecostal church. Lexington, Ky: University Press of Kentucky, 1988.

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Spiritual gifts: Practical teaching and inspirational accounts of God's supernatural gifts to His church. Hazelwood, MO: Word Aflame Press, 1997.

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Welch, D. L. Contending for the faith. Hazelwood, MO: Word Aflame Press, 1988.

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Frahm-Arp, Maria. Professional women in South African Pentecostal Charismatic churches. Leiden: Brill, 2010.

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Frahm-Arp, Maria. Professional women in South African Pentecostal Charismatic churches. Leiden: Brill, 2010.

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Book chapters on the topic "Church polity. Pentecostal churches"

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Rochester, Paul. "Pentecostal church polity." In Church Laws and Ecumenism, 208–28. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003084273-12.

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Koffeman, Leo J. "The polity of the United and Uniting Churches." In Church Laws and Ecumenism, 229–46. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003084273-13.

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Bean, Lydia. "Comparing Evangelicals in the United States and Canada." In The Politics of Evangelical Identity. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691161303.003.0002.

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This chapter introduces two Baptist churches and two Pentecostal churches, matched on either side of the U.S.–Canada border. It conducts participant observation in two evangelical churches located in Buffalo, New York—one Baptist and one Pentecostal. Since 2004, it has become increasingly obvious to American observers that the Christian Right is in a struggle with alternative evangelical voices. As a loose coalition, conservative Protestants have never had a centralized religious authority who could speak for the religious tradition, as the U.S. Conference of Catholic Bishops speaks for Catholics. Christian Right leaders like Charles McVety represent themselves as the political arm of evangelicalism, characterizing this group's values and policy priorities in the public sphere.

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Stanley, Brian. "Migrant Churches." In Christianity in the Twentieth Century, 337–56. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0016.

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This chapter assesses how migratory trajectories in the twentieth century became channels of transmission of southern or eastern styles of Christianity to urban locations in the northern and western hemispheres, so that Latino/a, Chinese, Korean, and—rather later—African churches became for the first time highly visible elements enriching the tapestry of Christian life in North America and Europe. Some of these transmitted Christianities were very ancient—such as the Assyrian Church of the East. Other varieties of migrant Christianity were of much more recent origin. Those that have attracted most contemporary scholarly interest were Pentecostal in character. These include the older black Pentecostal churches that were established in Britain in the decade or so after the arrival in Britain in June of 1948 of the Empire Windrush, the first immigrant ship that transported 492 settlers from Jamaica. From the 1980s onwards, on both sides of the Atlantic, they also included African neo-Pentecostal churches, mostly of Nigerian or Ghanaian provenance. The rapid growth of West African neo-Pentecostal churches in European and American cities since the 1980s has been the subject of a host of recent sociological studies concerned to elucidate the leading role of these churches in the fashioning and sustaining of corporate identities within African migrant communities.

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Jones, Alisha Lola. "Church Realness." In Flaming?, 198–217. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190065416.003.0008.

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Chapter 7 examines ethnography of formerly gay gospel recording artist and pastor Donnie McClurkin’s sermonizing as a performance of the heteropatriarchal scripts that manage gospel enthusiasts concerns about queer(ed) musicians’ spiritual fitness and protect the social order of church leadership. Since the early 2000s, McClurkin has been regarded as the architect of the deliverance from homosexuality testimony format of communicating queer sexual history in Pentecostal worship. Men’s performance of church realness in historically black Pentecostal churches is the deployment of sung and spoken heteropresentation and gender conformity. The objective of the performance is both to blend in and to assert dominance in gospel music heteropatriarchal forums in a manner that has been socioculturally required of them.

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Halcomb, Joel. "Godly Order and the Trumpet of Defiance." In Church Life, 25–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.003.0002.

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This chapter explores the politics of church life among Congregational gathered churches during the English Revolution. In contrast to studies that view gathered church life at this time as too fluid and unsettled to be meaningfully analysed, it outlines the social relations and ecclesiastical structures that shaped the ‘mixed’ church polity of Congregational churches, arguing that these structures defined the corporate and personal experience of their members. In a close analysis of the transactional debate and conflict apparent in two case studies, focusing on the politics of Congregational church life at Norwich and Bury St. Edmunds in the 1640s and 1650s, it concludes that these politics were formative and creative. They determined a church’s beliefs, practices, identity, and communal life in a process best understood as denominational formation. This chapter therefore provides a method for studying religious experience within other institutional churches established both in this period and more generally.

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"Chapter Five. Grace Bible Church: A Landmark In Soweto." In Professional Women in South African Pentecostal Charismatic Churches, 91–117. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004168756.i-297.44.

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"Chapter Six. Joining A Church And Negotiating Cultural Dislocation." In Professional Women in South African Pentecostal Charismatic Churches, 118–47. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004168756.i-297.52.

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Hawkins, J. Russell. "Not in Our Church." In The Bible Told Them So, 14–42. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571064.003.0002.

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Chapter 1 explores the tensions that arose in southern evangelicalism between local church congregations and state- and nation-level bodies in the wake of the 1954 Brown decision. Such tensions reveal how Southern Baptists and Methodists negotiated the heightened antagonism emerging between denominational leaders and the people in the pews over civil rights in the mid-1950s. The chapter opens with South Carolina Southern Baptist churches rejecting broader Southern Baptist Convention efforts to advocate for civil rights in religious language and concludes with lay South Carolina Methodists defending the White Citizens’ Councils against criticism from a small number of Methodist clergy. Both these studies reveal the effective authority of local congregations in directing southern white churches’ responses to matters of race in the civil rights years. This chapter highlights that the congregational-level perspective gives the best vantage point for understanding white evangelicalism’s response to the civil rights movement, regardless of church polity.

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Helgen, Erika. "Church(es) Divided." In Religious Conflict in Brazil, 226–46. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300243352.003.0008.

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This chapter examines the decades following the end of the Vargas regime, which saw the emergence of social, political, and theological innovations in both Catholic and Protestant churches. It analyzes how the new movements not only opened up new opportunities for ecumenical dialogue, but also engendered deep internal divisions within the religious denominations that prevented the widespread adoption of the ecumenical agenda. It also talks about the Pentecostal boom that accelerated the diversification of Brazilian religious culture, Catholics and Protestants alike. The chapter discusses the anti-Protestantism of the Secretariado Nacional de Defesa da Fé (SNDF) as one element of a larger set of oppositional positions that distinguished conservative Brazilian Catholics from their more progressive counterparts. It also describes how religions continued to struggle to come to terms with religious pluralism and competition that defined the latter half of the twentieth century.

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