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1
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.
9
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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Muyuni, Audrey, and Austin M. Cheyeka. "Youth Conversion from Mainstream to Pentecostal Churches: A Case of Selected Churches in Matero and Emmasdale Townships in Lusaka District." Journal of Law and Social Sciences 4, no. 2 (June 30, 2020): 14–20. http://dx.doi.org/10.53974/unza.jlss.4.2.468.
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The study sought to investigate the reasons that led to youth conversion from mainstream to Pentecostal churches in Emmasdale and in the neighbourhood of Matero. The study was guided by Horton’s intellectualist theory of conversion in Africa. It used a case study design. The method of data collection included semi-structured interviews, focus group discussions and questionnaire. Findings of the study were that, there was automatic conversion taking place among the youths in mainstream churches to Pentecostalism. This was evident in all respondents in mega Pentecostal Church who had a mainstream background. Church leaders in mainstream churches were aware of youth converting to Pentecostal churches by accepting back the youths who had converted to a Pentecostal Church but had later made up their minds to go back. The study further revealed that non-Pentecostal parents supported and encouraged their children who converted to a mega Pentecostal Church owing to incentives such as; scholarships, employment and supportive programmes provided to their children. The study recommends that: sermon presentation should be revised in some mainstream churches. Explaining scriptures should not be exegetical only but linking scriptures to real life struggles of the youth. The church leaders in mainstream churches must formulate programmes that are more practical and youth oriented like charismatic prayer service, provision of scholarship, employment and positions of responsibilities through different ministries within the mainstream churches. Non-Pentecostal parents should not be too sceptical about children who associate themselves with Pentecostalism but encourage them to genuinely convert to this brand of Christianity.
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Clarke, Clifton. "Old Wine and New Wine Skins: West Indian and the New West African Pentecostal Churches in Britain and the Challenge of Renewal." Journal of Pentecostal Theology 19, no. 1 (2010): 143–54. http://dx.doi.org/10.1163/174552510x489937.
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AbstractThis article is about the black Pentecostal churches of West Indian and West African origin in the Britain. It explores the challenges and opportunities for renewal and reappropriation that confront transmigration black Pentecostal churches beyond the first and second generation. It looks at the older West Indian Pentecostal churches (New Testament Church of God) and the new West African churches (Redeemed Christian Church of God) and asks, what are the lessons of continuity and renewal that they can mutually teach each other at a time of steady decline of traditional black Pentecostalism and the rise of a new West African Pentecostal brand? It places black Pentecostal movements in Britain within the broader global Pentecostal movement and argues against fragmented identities and historiographies which mitigate against mutual learning and shared experience.
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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.
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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.
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Gooren, Henri. "Pentecostalization and Politics in Paraguay and Chile." Religions 9, no. 11 (November 3, 2018): 340. http://dx.doi.org/10.3390/rel9110340.
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This article analyzes Pentecostal churches in Paraguay and Chile, tracing how their older ethos of politics as worldly and corrupt is gradually changing and why. It explores changing church–state relations and conceptions of political culture and citizenship among Pentecostal members and leaders, and assesses some mutual influences that Pentecostal and mainstream Protestant churches exert on each other. Chile has the oldest autochthonous Pentecostal churches of Latin America, whereas Pentecostal growth only recently started in Paraguay, providing a contrast in levels of Pentecostalization. The article develops a general overview of modes of (in)direct involvement of Pentecostal leaders and members in national politics by assessing the risks and advantages of five possible positions.
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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (August 22, 2016): 1–13. http://dx.doi.org/10.25159/2412-4265/103.
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This paper is a first attempt to systematically present a history of Pentecostal Christianity in Zimbabwe. The paper first discusses the introduction of the Apostolic Faith Mission (AFM) in Zimbabwe before moving on to discuss some of the Pentecostal churches born out of the AFM. This is followed by a discussion of the 1980s and 1990s explosion of American type Pentecostal churches and the current Pentecostal charismatic churches that seem to be sweeping the Christian landscape in the country. The paper acknowledges the difficulty of writing a history of Pentecostalism in the country due to a lack of sources. It identifies AFM as the mother church of Pentecostal movements in Zimbabwe, but also acknowledges the existence and influence of other earlier movements. It has shown that the current picture of Zimbabwean Christianity is heavily influenced by Pentecostalism in mainline churches, African Initiated Churches (AICs) and the various Pentecostal movements.
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Lacerda, Fábio. "Assessing the Strength of Pentecostal Churches’ Electoral Support: Evidence from Brazil." Journal of Politics in Latin America 10, no. 2 (August 2018): 3–40. http://dx.doi.org/10.1177/1866802x1801000201.
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Since the 1980s, the number of Pentecostal candidates elected to the Brazilian legislatures has grown remarkably. Literature has argued that the phenomenon is related to Pentecostal churches’ support for particular candidates. To date, however, this claim has been based only on ethnographies or studies relying on a few cases of elected candidates. Drawing from a new data set of Evangelical (Protestant) candidates for the Federal Chamber of Deputies and state legislative assemblies, I try to answer the following questions: Do Pentecostal candidates raise fewer campaign resources than other candidates? What is the effect of being a Pentecostal candidate on the vote in Brazilian legislative elections? Is the structure of the church relevant to this effect? Using OLS regression models, I show that being a Pentecostal has a negative, though not significant effect on campaign spending. Additionally, there is a positive statistical relationship between being a Pentecostal and receiving votes, and between having the support of more centralized churches and receiving votes. Qualitative evidence of six Pentecostal politicians who lost their churches’ support at some point between elections, attempted reelection, and performed considerably worse than before reinforces the importance of having the support of a Pentecostal church.
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Kaunda, Mutale Mulenga. "Ukukupukula Pampoto: Cultural Construction of Silence Regarding Gender-Based Violence among Pentecostal Married Women in Zambia." Feminist Theology 30, no. 1 (September 2021): 6–20. http://dx.doi.org/10.1177/09667350211030859.
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Currently Pentecostalism has become endemic especially because of the changing landscape of Christianity in Zambia where most Christians have shifted faith allegiance from the mainline Eurocentric missionary founded churches to newer churches with charismatic leaders. The Pentecostal Church has been encouraging women’s empowerment in public spheres while subtly expecting them to submit totally and often uncritically to their husbands in private spheres. This article seeks to evaluate the ambivalence of women’s silence regarding spousal violence in Pentecostal Church in Zambia and how the silence is secretly encouraged by some older women within the church.
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Chibueze, Odoemenam Temple, Rosemary Chinyere Ordu, and Ikphemhosimhe Aslem Omoghie. "Lexico-Semantic Interpretation of Pentecostal Church Posters." English Linguistics Research 6, no. 4 (December 11, 2017): 69. http://dx.doi.org/10.5430/elr.v6n4p69.
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This paper examines the lexico-semantic choices in the Pentecostal church posters. The researcher attempts to approach the interpretation of the Christian posters from the stylistic view point. Its meaning was made explicit using the tool of linguistics. It is a known fact, that stylistics is beneficial to both the teachers and students. Using M.A.K Halliday’s Systemic Functional Grammar, as the analytical framework, this paper, examines the lexical semantic choices in the Pentecostal church posters.Pentecostal church posters happen to be one of the several media of advertisement employed by the churches to disseminate information about the churches’ events to the audience/passers-by. Previous studies on the language of advertisements are concerned with the themes of commercial and political posters while the others looked at the elements of pragmatics such as speech acts and implicature etc. This paper reveals that the construction of posters (texts) is a linguistically conscious activity.
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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.
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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.
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Andersen, Nicole, and Scott London. "South Africa's Newest "Jews": The Moemedi Pentecostal Church and the Construction of Jewish Identity." Nova Religio 13, no. 1 (August 1, 2009): 92–105. http://dx.doi.org/10.1525/nr.2009.13.1.92.
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This article examines the Moemedi Pentecostal Church, a small, recently established group outside of Johannesburg, South Africa. Based on ethnographic fieldwork, it reviews the origins and theology of the church with particular emphasis on members' assertion of Jewish identity. The Moemedi Pentecostal Church (MPC) emphasizes the Old Testament and biblical Jews in a manner common to many Zionist churches in Africa. While it is common among Zionist churches for congregants to believe they are God's "new chosen people," MPC members take the additional step toward self-identification as Jews, even while claiming no historical Jewish identity. The Moemedi Pentecostal Church broke off from the International Pentecostal Church (IPC) after its founder, Frederick Modise, died in 1998. While continuing to embrace Modise's teachings, members of the new group eschew the divine messianic qualities many in the IPC attribute to him. The result is a complex blend of Zionist and Jewish elements in the MPC. This article suggests that the claim to be Jewish made by the members of the Moemedi Pentecostal Church is related to their assertion that they have a true understanding of Moemedi's function as a human messiah, as opposed to the divinity attributed to Moemedi by members of the IPC.
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Rausch, Thomas. "A New Ecumenism? Christian Unity in a Global Church." Theological Studies 78, no. 3 (August 21, 2017): 596–613. http://dx.doi.org/10.1177/0040563917714731.
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The author asks if a new ecumenism might be emerging, one that can bring the burgeoning new Pentecostal-charismatic-independent churches of the Global South, most of them non-liturgical or sacramental, together with the traditional churches of Europe and North America that continue to lose members. The article assesses the recent statement of the World Council of Churches, The Church: Toward a Common Vision, seen by many of the new churches as too Western and Eurocentric, and asks if we need a new way of envisioning the ecumenical future.
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Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (August 22, 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
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Faber, Ryan. "Dort, Doleantie and Church Order." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 235–52. http://dx.doi.org/10.17570/stj.2020.v6n4.a10.
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This article attends to the relationship between minor and major assemblies as prescribed by the foundational principles of Reformed church polity proposed by Mary-Anne Plaatjies-Van Huffel. It reviews the limited autonomy of local congregations and the authority of broader assemblies in the Church Order of Dordrecht (1618/19), the touchstone of Dutch Reformed church polity. It considers the challenge to historic Reformed church polity posed by the ecclesiology of the Doleantie, a secession from the Nederlandse Hervormde Kerk (NHK) in 1886 under the leadership of Abraham Kuyper. Finally, it evaluates a contemporary church order (of the United Reformed Churches in North America), that explicitly codifies Doleantie ecclesiology. The church order fails to embody the principles of Reformed church polity set forth by Plaatjies-Van Huffel. This article concludes that it cannot be considered a Reformed church order.
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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.
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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ. In discussing Richard Hooker's contention that the Church is a political society, as well as a mystical body, it distinguishes the societal character of Anglican churches from the traditional Roman Catholic conception of the Church as a societas perfecta. In the tradition of Hooker, the role of political philosophy in the articulation of ecclesiology and polity is affirmed as a particular outworking of the theological relationship between nature and grace. The resulting method points to an interdisciplinary project in which ecclesiology, polity and church law, informed by the insights of political philosophy, serve the graced life of the Church in its worship, service and mission.
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Chibango Show. "(Deuteronomy 14:22-29) Re-defining Tithing in Zimbabwean Pentecostal Churches: A Critical Appraisal." Asian Journal of Interdisciplinary Research 3, no. 1 (February 29, 2020): 118–24. http://dx.doi.org/10.34256/ajir2018.
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The emphasis on tithing in modern day Zimbabwean Pentecostal churches is now of a major concern. This study unravels tithing in the selected churches to see how the doctrine is implemented. It follows (Deuteronomy 14: 22-29) which prescribes how tithing should be done. However, Pentecostal churches seem to take a different approach altogether which promotes tithing as a benefit for the pastors and other church leaders. Qualitative research methodology was used to gather the data in the study. Interviews, document analysis and observations were used. Findings reveal that some pastors are mis-appropriating tithes for their own benefit at the expense of other vulnerable members of the church. It thus recommends that a new of handling tithes be implemented that tries to balance off with every stakeholder.
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Block, Tina. "“Boy meets Girl”: Constructing Heterosexuality in Two Victoria Churches, 1945-1960." Journal of the Canadian Historical Association 10, no. 1 (February 9, 2006): 279–96. http://dx.doi.org/10.7202/030516ar.
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Abstract Canadian historians have neglected the role of churches and religion in shaping post-war sexual, gender, and domestic ideals. This article explores the interplay of religion and sexuality in Glad Tidings Pentecostal and First United Church in Victoria, British Columbia. It argues that church officials actively regulated and defined heterosexual gender relations in the late 1940s and 1950s. While traditional "family values" were upheld in Glad Tidings, Pentecostal beliefs about the individual's relationship with God subtly challenged the primacy of heterosexual marriage. The United Church defined marriage as the most important of relationships, and, drawing on the advice of secular “experts”, started a range of sexual and marital training programs in the post-war years. While church officials contributed to the post-war normalisation of heterosexuality, religion also helped to shape alternative and contested meanings of sexuality and family in this period.
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Macchia, Frank D. "God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States." Pneuma 18, no. 1 (1996): 33–54. http://dx.doi.org/10.1163/157007496x00047.
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AbstractThis confused response to the Charismatic movement2 by an official of the Assemblies of God is typical of what many classical Pentecostals in the United States have felt in their struggle over the past three decades to come to terms with the obvious proliferation of extraordinary signs and gifts of the Holy Spirit among members of mainline churches. In the past, Pentecostals viewed these churches as the chief opponents of the latter-day bestowal of supernatural signs and wonders. Apparently, without the permission of Pentecostals, the Spirit of God was suddenly being felt in Charismatic Renewal among members of major Protestant churches and, most surprisingly for Pentecostals, in the Roman Catholic Church. The Pentecostal confusion, however, was due not only to the unexpected work of the Spirit among alleged opponents of revival, but also to the influence that these Renewal movements were having on many classical Pentecostals. In other words, Pentecostals not only had to wrestle with the dramatic work of the Spirit in the mainline churches, they also had to come to terms with the possibility that the movement may serve as a source of renewal for Pentecostal churches. This confusion was rooted in the Pentecostal ambivalence toward a Renewal movement that both repelled and influenced the classical Pentecostal churches.
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Doe, Norman. "The Ecumenical Value of Comparative Church Law: Towards the Category of Christian Law." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 135–69. http://dx.doi.org/10.1017/s0956618x15000034.
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This study explores juridical aspects of the ecclesiology presented in the World Council of Churches' Faith and Order Commission Paper,The Church: Towards a Common Vision(2013). It does so in the context of systems of church law, order and polity in eight church families worldwide: Roman Catholic, Orthodox, Anglican, Lutheran, Methodist, Reformed, Presbyterian and Baptist.Common Visiondoes not explicitly consider church law, order and polity or its role in ecumenism. However, many themes treated inCommon Visionsurface in church regulatory systems. This study examines how these instruments articulate the ecclesiology found inCommon Vision(which as such, de facto, offers juridical as well as theological principles), translate these into norms of conduct and, in turn, generate unity in common action across the church families. Juridical similarities indicate that the churches share common principles and that their existence suggests the category ‘Christian law’. While dogmas may divide the churches of global Christianity, the profound similarities between their norms of conduct reveal that the laws of the faithful, whatever their various denominational affiliations, link Christians through common forms of action. For this reason, comparative church law should have a greater profile in ecumenism today.1
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Clifton, Shane. "Pentecostal Ecclesiology: A Methodological Proposal for A Diverse Movement." Journal of Pentecostal Theology 15, no. 2 (2007): 213–32. http://dx.doi.org/10.1177/0966736907076339.
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AbstractThis paper is stimulated by the need to develop an ecclesiological method that is capable of describing and analysing the diverse self-understandings that characterize global Pentecostalism (or any Christian Church). It begins by observing the limitations of idealist approaches to ecclesiology, and instead proposes a concrete ecclesiological method. Concrete ecclesiology will include the narrative of particular Churches and movements, describe the explicit and implicit self-understanding that accompanies this narrative, and assess ecclesial transitions. Since the Church is a human and divine community, analysis will incorporate theological categories and the human sciences. Consequently, the paper considers how the ecclesiologist might appropriate the multifaceted discipline of sociology. The goal is an ecclesiology that is not reduced only to ideal categories, but that is capable of analysing the complex reality of indigenous Pentecostal Churches.
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Offutt, Stephen. "The Transnational Location of Two Leading Evangelical Churches in the Global South." Pneuma 32, no. 3 (2010): 390–411. http://dx.doi.org/10.1163/157007410x531925.
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AbstractReligion remains critically important in the Global South even as globalization intensifies. As international political and economic structures evolve, transnational religions shift societal locations within countries. These shifts cause changes within religions themselves, altering patterns of interaction that may in turn have political and economic consequences. By examining Iglesia Josue in El Salvador and Rhema Bible Church in South Africa, this article shows that the current leading Pentecostal churches and actors in developing countries are often located in upper-middle-class neighborhoods. Strong institutional and personal networks that stretch across borders transnationally embed such churches at multiple levels. The transnational orientation of leading churches has important implications for the rest of the in-country Pentecostal community.
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Rodionova, Kseniia I. "Harbin’s Religious Life: Christians of Evangelical Faith (Pentecostals): 1930s–40s." Herald of an archivist, no. 3 (2021): 755–66. http://dx.doi.org/10.28995/2073-0101-2021-3-755-766.
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The article addresses the activities of the Russian community of Christians of Evangelical Faith (Pentecostals) in Harbin and other stations of the Chinese Eastern Railway (CER). It is based on documents from the fonds R–830 "Main Bureau for affairs of Russian emigrants in Manchuria (BREM)" and R–831 "Society for the Unity of the Peoples in the Manchurian Empire ‘Kio-Va-Kai’(1932–45),” stored in the State Archive of the Khabarovsk Krai (GAKhK) and previously unintroduced into scientific use, and also on confessional and emigrant periodicals. The study aims to reconstruct the general picture of religious life of the Russian Pentecostal population of Manchuria. It reflects the growing interest in the history of Protestant churches. According to the Federal State Statistics Service (Rosstat), there are over one thousand Pentecostal religious organizations in Russia; thus, they are the most widespread Protestant denomination in the country. Therefore, the history of the development of the Russian community of Pentecostal Christians is of great scientific interest. The researchers’ interest in Pentecostalism in Harbin is associated with the activities of the prominent preacher Nikolai Ivanovich Poysti. The history of Pentecostal community in Manchuria has not yet become a subject of special research. The work has used classical methods of historical research: historical-genetic, comparative-historical methods, and method of periodization. The study identifies reasons for and factors of the emergence and spreading of the Pentecostal group in Harbin. Various aspects of relationship of the Church of Christians of Evangelical Faith (Pentecostals) with the puppet state of Manchukuo are touched upon. The article presents new conclusions concerning the history of the Pentecostal church. The Pentecostal community in Harbin was the first Russian Pentecostal church in the Far East. Despite its vigorous activities, the Pentecostal church in Harbin was inferior in numbers to many other Protestant denominations due to such reasons as absence of an experienced leader after 1935, cessation of funding in 1941, massive departure of the Russian population throughout the period of its functioning, and its late appearance in the region in comparison with other churches. These factors also led to the schism of the church in 1941, which resulted in the division of both the flock and the clergy.
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Prasetyo, Widi s., Juanda Juanda, Surja Permana, and Daniel Ari Wibowo. "Measuring the Quality of God's Servants According to Acts 6: 3 At the Surabaya City Tabernacle Pentecostal Church." Journal KERUGMA 2, no. 1 (April 16, 2019): 24–33. http://dx.doi.org/10.33856/kerugma.v2i1.105.
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Research on the Implementation of the Qualifications of God's Servants According to Acts 6: 3 In the Pentecostal Church of Surabaya City Secretariat, wanted to find out the whereabouts of God's servants in the study according to Acts 6: 3, especially in the scope of the Pentecostal Church Surabaya City Tabernacle. Specifically chapter 6: 3, explains the essence of the solution to the problem, namely the selection of 7 servants of God. Obviously Dr. Luke reveals the criteria of God's servant who can be the solution to the problems that occur. At present, most Churches of God are more concerned with the physical buildings, facilities and infrastructure of the Church rather than thinking about how to get God's servants who can answer the needs of the congregation and the challenges of the times. What is even more concerning is that many of the Churches of God are procuring servants of God who only look at the side that can increase the image and popularity of the Church. So often the Church is.
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Mwale, Nelly, and Joseph Chono Chita. "RELIGIOUS PLURALISM AND DISABILITY IN ZAMBIA: APPROACHES AND HEALING IN SELECTED PENTECOSTAL CHURCHES." Studia Historiae Ecclesiasticae 42, no. 2 (November 11, 2016): 54–72. http://dx.doi.org/10.25159/2412-4265/622.
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Zambia has recently witnessed the growth of Pentecostal churches that publicly claim to be healing disabilities. This paper explored how some Pentecostal churches in Zambia’s pluralist society claimed to be healing disability. Interviews, documents and video recordings from three different Pentecostal ministries depicting healing and disability were analysed. The paper observes that some Pentecostal ministries exemplified disability as that which could be healed through the work of the Holy Spirit, and disability was attributed to the work of the devil. The paper argues that the disability healing messages and miracles indirectly victimised people with disabilities, despite its potential to offer social capital. This created a need for deconstructing views on disability. Disability issues in the church also had to go beyond healing and miracles to appreciating the contributions of people with disabilities to the body of Christ.
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Auriol, Emmanuelle, Julie Lassébie, Amma Panin, Eva Raiber, and Paul Seabright. "God Insures those Who Pay? Formal Insurance and Religious Offerings in Ghana*." Quarterly Journal of Economics 135, no. 4 (July 6, 2020): 1799–848. http://dx.doi.org/10.1093/qje/qjaa015.
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Abstract This article provides experimental support for the hypothesis that insurance can be a motive for religious donations. We randomize enrollment of members of a Pentecostal church in Ghana into a commercial funeral insurance policy. Then church members allocate money between themselves and a set of religious goods in a series of dictator games with significant stakes. Members enrolled in insurance give significantly less money to their own church compared with members who only receive information about the insurance. Enrollment also reduces giving toward other spiritual goods. We set up a model exploring different channels of religiously based insurance. The implications of the model and the results from the dictator games suggest that adherents perceive the church as a source of insurance and that this insurance is derived from beliefs in an interventionist God. Survey results suggest that material insurance from the church community is also important and we hypothesize that these two insurance channels exist in parallel.
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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.
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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.
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John, Stanley. "Are Migrant Churches Missional? A Case for Expanding Our Geography of Missions." International Bulletin of Mission Research 41, no. 1 (October 26, 2016): 8–17. http://dx.doi.org/10.1177/2396939316669640.
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Many church leaders conclude that immigrant churches are not engaged in missions, based on a limited view of the geographic scope of missions. The “going principle” assumes that mission activity involves cross-cultural engagement, while the “staying principle” refers to embracing the local neighborhood where the church is located. While useful, both principles limit our vision of missional engagement. It is helpful to employ the theory of transnationalism to expand the notion of place and geography, allowing us to capture the full scope of missional engagement by many immigrant churches. The article concludes with a case study of Kerala Pentecostal churches.
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Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (October 15, 2015): 353–70. http://dx.doi.org/10.1163/15733831-12341414.
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This article analyses pneumatological thinking as it appears in postcolonial mission in the Evangelical Lutheran Church in Botswana (elcb), thereby engaging with challenges being posed by the new Pentecostal Churches and African Independent Churches in the region.1 These “spiritual churches” are attracting increasing numbers of worshippers with the result that the Lutheran Church is currently facing the dual challenge of both the new phenomenon and the historical colonial heritage of the missionary era. Pneumatological thinking in theelcbis examined from an epistemic point of view, and the difficulties and strengths in both the postcolonial Lutheran mission and the new religiosity are evaluated.
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Czech, Karolina. "Polish Evangelical Churches Contribution to Building a Civil Society." Forum Pedagogiczne 5, no. 1 (November 16, 2016): 213–25. http://dx.doi.org/10.21697/fp.2015.1.16.
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The article contains considerations concerning a role of Churches and religion in building the civil society, bringing the readers closer to the specific movement in the history of Christianity which is evangelicalism and to Churches and communities that have grown out of this movement. The author concentrates mainly on Poland, pointing out that for Poles faith and Church membership is still a very important thing. In the article there are presented two examples of evangelical Churches, i.e., the Pentecostal Church in Poland and the Baptist Church in Poland; their interest in the common good and social engagement as well as their effort put into educating children to be responsible citizens has been underlined.
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Nelson, Reed E. "Five Principles of Indigenous Church Organization: Lessons from a Brazilian Pentecostal Church." Missiology: An International Review 17, no. 1 (January 1989): 39–51. http://dx.doi.org/10.1177/009182968901700107.
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Brazil's second largest Protestant body, the Congregação Cristã no Brasil, is one of the fastest-growing religious organizations in that country. It is also Brazil's most stable and harmonious church. Yet the Congregação Cristã no Brasil has only a bare minimum of formal organizational structure, no official mechanisms for proselytizing, and almost no written rules or policies. This paper is an effort to understand the apparent anomaly of an organization displaying parallel rapid growth and stability without explicit mechanisms to spur growth and to assure stability. Five principles of indigenous organization are proposed which appear to substitute for the formal mechanisms used in churches of United States or European origin. In conclusion, tentative implications of these principles for missiology are outlined.
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Chua, Liza L., Jhon Kevin A. Mirafuentes, and Jonathan O. Etcuban. "Socio-Historical Study on the Rise and Growth of Pentecostal Churches." Journal of Asian Development 3, no. 2 (June 30, 2017): 120. http://dx.doi.org/10.5296/jad.v3i2.11081.
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Christianity is one of the greatest institutions ever founded in the human race. It is a divine institution that was founded by Jesus Christ to carry out His mission in the world laying the foundation of love and salvation as a free gift to everyone. The Christian church history insulated into different periods that are separated by great events. The study focused on the historical beginnings, the rise and growth of Pentecostal Churches and contributing factors which led to its establishments, spread and expansion. It was mainly anchored on Mc Gavran’s theory on Church growth and Christian mission which discussed about the three main varieties of church growth namely: biological, transfer, and conversion growths. It utilized Qualitative and Quantitative procedures using Historical Approach. The study found out that upon the birth of Pentecostal Churches, they hold distinctive teachings yet they have some slight differences in the structure of leadership. Though they have almost the same practices of Christianity, what matters most is they follow the teachings of the Bible in a different dynamic ways.
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Ireland, Jerry M. "African Traditional Religion and Pentecostal Churches in Lusaka, Zambia: An Assessment." Journal of Pentecostal Theology 21, no. 2 (2012): 260–77. http://dx.doi.org/10.1163/17455251-02102006.
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This study seeks to discover how African Traditional Religion (ATR) is viewed by Pentecostal church leaders in Lusaka, Zambia. The convenience sample focused on fourteen Pentecostal churches of various denominational affiliations within the city of Lusaka, Zambia. A thirty-one-item survey tool, the Assessment of Traditional Religious Practices (ATRP), was developed and administered to 128 leaders regarding the prevalence of traditional religious practices among their congregants. The ATRP also assessed how these leaders typically respond to concerns related to ATR within their ministerial context. Findings indicated that traditional beliefs and practices continue to persist, though at nominal levels, within these churches. More importantly, a majority of these leaders feel adequately equipped to handle issues related to ATR because they understand their ministerial calling in terms of spiritual empowerment. The study concludes that the challenges presented by ATR regarding Christian discipleship continue to persist in local Pentecostal churches. However, leaders have employed a practical theological understanding of Pentecostalism, allowing them to overcome many of these same challenges.
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Asuquo, Offiong Offiong. "Pentecostalism and Development: The Role and Prospects of Prosperity Gospel in the Socio-Economic Development of Nigeria." PREDESTINASI 13, no. 1 (February 17, 2021): 35. http://dx.doi.org/10.26858/predestinasi.v13i1.19324.
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The prosperity gospel is a popular doctrine that is taught and practised by many Pentecostal churches in Nigeria. It has enhanced and improved the financial status of many Pentecostal churches thereby enabling them to carry out several projects which have enhanced the socio-economic wellbeing of many people. Such projects include the establishment of schools, universities, printing presses, financial empowerment of members, provision of welfare packages and care for the needy. This paper highlights the meanings of Pentecostalism, prosperity gospel and development. It also attempts to explain how prosperity gospel, in the context of some Pentecostal churches- Living Faith Church (Winners Chapel) and Christian Central Chapel International, among others, have contributed to the socio-economic wellbeing of many. However, this paper acknowledges that there is room for an improvement and expansion of the contributions of prosperity gospel to development in the future. Hence suggestions are given on how to harness, improve and expand the benefits of the prosperity gospel in Nigerian society in the future.
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Hura, Vitalii. "MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES." Skhid 1, no. 1 (March 5, 2021): 61–66. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225329.
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The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.
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Coulter, Dale M. "Toward a Pentecostal Theology of Black Consciousness." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 74–89. http://dx.doi.org/10.1163/17455251-02501010.
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This article offers a historical argument that a cultural program existed among the Sanctified churches in the first half of the twentieth century. This cultural program cultivated a distinct form of black consciousness around three elements: 1) a rehabilitation of slave religion; 2) an embrace of Ethiopianism as a global vision of pan-Africanism; and 3) an effort at Black uplift through education. One can detect features of this consciousness among important figures like Charles H. Mason, Charles Price Jones, Blind Willie Johnson, and Mother Rosa Horn. With it’s distinctive fusion of Pentecostal ecstasy and Wesleyan holiness with the concerns of Sanctified churches, this cultural consciousness must be placed alongside other visions offered by persons such as W.E.B. Dubois as seeking to advance a theology addressing the concerns of the Black Church.
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Amos Hosea. "Karakteristik Pendidikan Iman dalam Pentakostalisme." Diegesis : Jurnal Teologi 4, no. 2 (September 4, 2019): 51–57. http://dx.doi.org/10.46933/dgs.vol4i251-57.
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The characteristics of faith education in Pentecostal churches are illustrated in this paper. Characteristics that further emphasize the process of discipleship in the church, education that produces new leaders, education that makes church growth, education referred to as the new apostolic church pattern and non-formal education described in the nature of this paper. These five characteristics form the basis for pentecostalism to develop into a denominational church whose growth is quite rapid until now.
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Benyah, Francis. "Pentecostalism and Development Discourse in Sub-Saharan Africa." Mission Studies 36, no. 3 (October 9, 2019): 391–415. http://dx.doi.org/10.1163/15733831-12341676.
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Abstract Until recently, religion has been quite a neglected subject of enquiry to development workers and policy makers. This neglect is as a result of the suspicious, corrosive and irrational view many attach to religion as a vital instrument for development. This article, discusses how Pentecostal theology of salvation evinces a development ethos that needs to be taken seriously by policy makers and development workers. Focusing on some of the religious practices and initiatives undertaken by Pentecostal/Charismatic churches as an aspect of their theology of salvation, this article demonstrates how the Pentecostal movement in sub-Saharan Africa, especially Ghana, has made what others see as developmental goals part of an indigenous faith. The paper argues that in order to achieve a desired transformative development, development workers and policy makers need to recognize and place maximum attention to the religious resources that serve as a driving force for most development initiatives in Africa.
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Kpobi, Lily, Elizabeth Anokyewaa Sarfo, and Joana Salifu Yendork. "“I'm Here Because of Christ and Worshipping God …”." Archive for the Psychology of Religion 39, no. 3 (December 2017): 295–311. http://dx.doi.org/10.1163/15736121-12341342.
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Many people like to identify as belonging to one church or another. Previous studies have explored the process of switching from one religious group to another, and this process has identified various factors that determine the likelihood and reasons for switching. Although this has been explored, little is known about the factors that influence switching among charismatic Christians in Ghana, and the potential implications of such switching on mental well-being. Our study therefore explored the reasons given by members of selected neo-Pentecostal/charismatic churches in Ghana for their decision to switch to these churches. The study was conducted in six neo-Pentecostal churches in Accra and Kumasi through the use of individual and focus group interviews as well as observations of church activities. A total of 86 respondents cited reasons such as geographic mobility, marriage, answers to prayer, as well as miracles and prophecies as their determining factors. These are discussed with emphasis on the potential implications for mental health such as psychological distress, blind faith, and individual agency.
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Zink, Jesse. "‘Anglocostalism’ in Nigeria: Neo-Pentecostalism and Obstacles to Anglican Unity." Journal of Anglican Studies 10, no. 2 (August 20, 2012): 231–50. http://dx.doi.org/10.1017/s1740355312000125.
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AbstractIn the last several decades, the religious landscape in Nigeria has been transformed by the rise of neo-Pentecostal or ‘new generation’ churches. These churches teach a gospel of prosperity, advance an oppositional view of the world, focus on a supernatural arena of spiritual forces, accord a unique weight to the Bible, and practice a charismatic worship style. One result of the presence of these churches has been to change the face of Anglicanism in Nigeria. Concerned about the possibility of diminished influence and prestige, the Church of Nigeria (Anglican Communion) has responded to neo-Pentecostal churches by adopting more of its rivals’ beliefs and practices. This paper argues that this changing environment explains, in part, Nigerian opposition to efforts at global Anglican unity and argues that it is impossible to address the future of the Anglican Communion without first understanding the on-the-ground religious context in Nigeria.
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Kubai, Anne. "Post-Genocide Rwanda: The Changing Religious Landscape." Exchange 36, no. 2 (2007): 198–214. http://dx.doi.org/10.1163/157254307x176606.
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AbstractThis paper seeks to examine the proliferation of Pentecostal churches and the changing religious landscape of Rwanda. The horrific genocide of 1994, left the country's traditional mainline churches bloodied and the Christian faith seriously challenged. Unlike elsewhere in Africa, prior to the genocide, Pentecostal churches had not got a foot-hold in Rwanda, then referred to as the most Catholic country in Africa. In the aftermath, Rwanda has experienced a spontaneous growth of new churches imported by returnees from far and wide. Though the Catholic Church still retains its dominant position, there has been an upsurge of Protestants and the Rwandan religious landscape is changing considerably. This gospel explosion has been attributed to the enormous challenges of social-economic reconstruction of a fractured society, where reconciliation and healing are of utmost importance. By packaging their messages with hindsight of the disillusionment with the traditional churches and the spiritual as well as the material need to arise from the ashes of genocide and rebuild their lives, these churches have attracted thousands of Rwandans.
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Karagiannis, Evangelos. "Pfingsten im Kontext." Anthropos 115, no. 1 (2020): 133–50. http://dx.doi.org/10.5771/0257-9774-2020-1-133.
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The present article addresses two issues that have preoccupied anthropological research on Pentecostal churches: context-sensitivity and radical globalism/antinationalism. The article seeks to qualify this dominant image of Pentecostals in anthropology by focusing on Greece, where nationalism has strong roots and is closely linked to Orthodox Christianity, and by analysing the development of the leading Pentecostal church of the country over the last fifty years. It can be established that the church’s sensitive adaptation to dominant religious expectations in Greece did ensure its hegemonic position among Greek Pentecostals, but it also involved its disconnection from global Pentecostalism. Furthermore, the very success of the church over the first three decades after its establishment stimulated a structural rigidity, which in turn proved to be fatal for its capacity to adapt to an ever-changing social context in Greece. Meanwhile, being neither globalist nor adaptive, the largest Greek Pentecostal church is stagnating.