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Relevant bibliographies by topics / Free Pentecostal Church of Tanzania

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Academic literature on the topic 'Free Pentecostal Church of Tanzania'

Author: Grafiati

Published: 24 February 2023

Last updated: 3 March 2023

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Journal articles on the topic "Free Pentecostal Church of Tanzania"

1

Hasu, Päivi. "The Witch, the Zombie and the Power of Jesus: A trinity of spiritual warfare in Tanzanian Pentecostalism." Suomen Antropologi: Journal of the Finnish Anthropological Society 34, no. 1 (2009): 70–83. http://dx.doi.org/10.30676/jfas.v34i1.116496.

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The report discusses neo-Pentecostal gospel, demonology and deliverance in the context of social transformations and economic reforms in Tanzania, via a detailed case-study of a single church in Dar es Salaam—the Glory of Christ Tanzania Church—which displays the conjuncture of a global religion with elements of local ontology such as witchcraft and zombies. It is proposed that the Pentacostal-Charismatic gospel provides the interpretative frame to explain experience of social and economic affliction that is deeply gendered. Further, the deliverance practices are suggested to free the individual believer from the occult forces associated with kinship relations.

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2

Ehmann, Matthias. "Pentecostal Mission: A German Free Church Perspective." International Review of Mission 107, no. 1 (2018): 64–80. http://dx.doi.org/10.1111/irom.12209.

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3

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

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

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4

Gustafson, David M. "Mary Johnson and Ida Anderson." PNEUMA 39, no. 1-2 (2017): 55–77. http://dx.doi.org/10.1163/15700747-03901002.

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Mary Johnson (1884–1968) and Ida Anderson (1871–1964) are described in pentecostal historiography as the first pentecostal missionaries sent from America. Both of these Swedish-American missionaries experienced baptism of the Spirit, spoke in tongues, and were called as missionaries to Africa by God, whom they expected to speak through them to the native people. They went by faith and completed careers as missionaries to South Africa. But who were these two figures of which relatively little has been written? They were Swedish-American “Free-Free” in the tradition of August Davis and John Thompson of the Scandinavian Mission Society—the first Minnesota district of the Swedish Evangelical Free Mission, known today as the Evangelical Free Church of America. This work examines the lives of these two female missionaries, their work in South Africa, and their relationship with Swedish Evangelical Free churches in America, particularly its pentecostal stream of Free-Free (frifria).

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5

Mlundi, Dr Simon. "Towards Effective Interpreter-Mediated Biblical Sermons in English and Kiswahili in the Tanzanian Charismatic and Pentecostal Churches: Any Challenge or Complexity Faced by the Church Interpreter?" Studies in English Language Teaching 9, no. 5 (2021): p32. http://dx.doi.org/10.22158/selt.v9n5p32.

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Interpretation is considered to be one of the most challenging professions in the world. This is due to its involvement of several abilities beyond language competence. Church interpretation is done predominantly by the untrained volunteering interpreters who in return, face a number of challenges. This paper examined the stakeholders’ perceptions towards the interpretation challenges facing the church interpreters by drawing examples from Charismatic and Pentecostal churches in the Tanzanian context. The study was conducted in Dar es Salaam, one of the largest commercial cities located in the Eastern Coastal regions of Tanzania in Africa. Data were collected through observation, interviews, questionnaires, and focus group discussions. It was found out that church interpreters encountered numerous challenges due to a lack of linguistic competence, experience, and professional training. Some of these challenges include; lack of enough biblical knowledge, difficulties in pronunciation, the use of difficult vocabulary, and poor preparations. It is recommended that church sermon interpreters should be provided with professional training in Translation and Interpretation Studies.

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6

Gustafson, David M. "August Davis and the Free-Free." PNEUMA 37, no. 2 (2015): 201–23. http://dx.doi.org/10.1163/15700747-03702002.

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August Davis (1852–1936) led a group of Swedish Free Mission Friends in America known as the Free-Free, an early branch of what is today the Evangelical Free Church of America. Davis and his followers were known for such phenomena as falling down in the Spirit, having ecstatic visions, uttering unintelligible sounds, communicating the Holy Spirit through the laying on of hands, and teaching the baptism of the Holy Spirit as a second work of grace. Such activities occurred mostly in Chicago, Illinois, and throughout western Minnesota between 1885 and 1900. Davis and the Free-Free had direct organizational ties in the Scandinavian Mission Society U.S.A. to emerging Swedish-American Pentecostals in Minnesota and South Dakota such as John Thompson, Mary Johnson, and Jacob Bakken. This group known pejoratively as the Free-Free is another of several impulses that birthed a distinctly Pentecostal form of Christianity in America.

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7

Dilger, Hansjörg. "Healing the Wounds of Modernity: Salvation, Community and Care in a Neo-Pentecostal Church in Dar Es Salaam, Tanzania." Journal of Religion in Africa 37, no. 1 (2007): 59–83. http://dx.doi.org/10.1163/157006607x166591.

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AbstractThe responses of Christian religions to HIV/AIDS in Africa have been described either with regard to the stigmatising attitudes of churches, or with reference to the charitable acts of Christian organisations in the context of the epidemic. Drawing on fieldwork in a Neo-Pentecostal church in urban Tanzania, this article shows that the Full Gospel Bible Fellowship Church in Dar es Salaam is becoming highly attractive to its followers because of the social, spiritual and economic perspectives that it offers, and particularly because of the networks of healing and support that it has established under the circumstances of urbanisation, structural reform programmes and the AIDS epidemic. The author argues for a stronger focus on practices of healing and community building in studies on Pentecostalism, which may shed light on the continuities as well as the ruptures that are produced by the rise of Neo-Pentecostalism in the context of globalisation, modernity and HIV/AIDS.

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8

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 (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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9

Joshua, Stephen Muoki, Edward Mungai, and David Musumba. "The Swedish Free Mission (SFM) Work in Kenya Between 1960 and 1984." Studia Historiae Ecclesiasticae 43, no. 1 (2017): 200–220. http://dx.doi.org/10.25159/2412-4265/828.

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This article is a descriptive account of early missionary work of the Swedish Free Mission (SFM) in Kenya during the last part of the colonial era after national independence in1964. It attempts to reconstruct a memory of surviving local clerics and missionaries on their collaborative work in birthing a local church, the Free Pentecostal Fellowship in Kenya (FPFK). It relies on 20 in-depth interviews conducted by the authors in 2014, as well as missionary records found in FPFK’s head office in Nairobi.

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10

Fischer, Moritz. "'The Spirit helps us in our weakness': Charismatization of Worldwide Christianity and the Quest for an Appropriate Pneumatology with Focus on the Evangelical Lutheran Church in Tanzania." Journal of Pentecostal Theology 20, no. 1 (2011): 95–121. http://dx.doi.org/10.1163/174552511x554573.

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AbstractThe globally mushrooming Pentecostal-charismatic movement is a challenge, not only for the so-called mainline or historic churches, but also for the older traditional Pentecostal churches and also for the Mission Churches in the southern hemisphere who originate in the two former mentioned contributions in mission. Mostly these southern churches are independent in the meanwhile, but struggling for an authentic theological identity which is based in the scripture but is also able to respond to the questions of cultural and post-modern identity in the era of globalization. Focusing these developments in the multi-denominational and culturally diverse country of Tanzania might methodologically be a help as an example in a more and more complex world to avoid simplifying answers. My ecumenical concern is rooted in the insight that open culturally and socially diverse Christians all over the world are challenged to learn from each other in mutuality. What can I as a western German Lutheran learn from North American Pentecostals or from Tanzanian Christian believers? What could be my contribution to both of them especially concerning the question for a worldwide appropriate pneumatology?

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