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Relevant bibliographies by topics / Ghanaian Pentecostalism

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Academic literature on the topic 'Ghanaian Pentecostalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Ghanaian Pentecostalism"

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Quayesi-Amakye, Joseph. "A YEAST IN THE FLOUR: PENTECOSTALISM AS THE AFRICAN REALISATION OF THE GOSPEL." Studia Historiae Ecclesiasticae 42, no. 3 (2017): 71–84. http://dx.doi.org/10.25159/2412-4265/1591.

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The paper discusses the contributions of Pentecostalism to the development of the Christian faith in Ghana and Africa. It argues that Pentecostalism is what fulfils the aspirations and quest of Ghanaian (African) Christians in their search for authentic Christian life. Christianity came to West Africa as a Western contextualised religion impinged by the nineteenth-century rationalisation, the product of the Enlightenment. This paper contends that Pentecostals influence the ethos and praxis of older mission churches in Ghana. It describes, analyses and assesses the various ways Pentecostals are helping to integrate the Christian faith into the religio-social contexts of Ghanaians. This is a complete paradigm shift from their earlier posture to social matters.

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Quayesi-Amakye, Joseph. "Prosperity and Prophecy in African Pentecostalism." Journal of Pentecostal Theology 20, no. 2 (2011): 291–305. http://dx.doi.org/10.1163/174552511x597161.

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AbstractThis essay discusses how prosperity is understood and articulated in Ghanaian Pentecostal prophetic circles. It seeks to show that in the peripheral prophetism of Pentecostalism, prosperity is perceived as the good life Christ offers those who believe in him. The good life is a religious and social quest of Ghanaians. The bad life is a privation of goodness in this life. Coping with the bad life has necessitated the patronage of Ghanaian prophetic services where rituals of transformation are employed to negotiate evil and suffering in the life of the faithful. Critical in the discussion is the role of the 'Other' who creates conditions of impoverishment for people and who justifies the necessity of prophetic negotiation. The paper also analyses the content of the bad life and finally attempts to show that Christ's parables in Luke 16 propose a guiding paradigm for conceiving prosperity as a tool for harmonious interhuman relations.

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van Dijk, Rijk. "Localisation, Ghanaian Pentecostalism and the Stranger's Beauty in Botswana." Africa 73, no. 4 (2003): 560–83. http://dx.doi.org/10.3366/afr.2003.73.4.560.

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AbstractThis contribution considers the current position of the Ghanaian migrant community in Botswana's capital, Gaborone, at a time of rising xenophobic sentiments and increasing ethnic tensions among the general public. The article examines anthropological understandings of such sentiments by placing them in the context of the study of nationalisms in processes of state formation in Africa and the way in which these ideologies reflect the position and recognition of minorities. In Botswana, identity politics indulge in a liberalist democratic rhetoric in which an undifferentiated citizenship is promoted by the state, concealing on the one hand inequalities between the various groups in the country, but on the other hand defending the exclusive interests of all ‘Batswana’ against foreign influence through the enactment of what has become known as a ‘localisation policy'. Like many other nationalities, Ghanaian expatriate labour has increasingly become the object of localisation policies. However in their case xenophobic sentiments have taken on unexpected dimensions. By focusing on the general public's fascination with Ghanaian fashion and styles of beautification, the numerous hair salons and clothing boutiques Ghanaians operate, in addition to the newly emerging Ghanaian-led Pentecostal churches in the city, the ambiguous but ubiquitous play of repulsion and attraction can be demonstrated in the way in which localisation is perceived and experienced by the migrant as well as by the dominant groups in society. The article concludes by placing entrepreneurialism at the nexus of where this play of attraction and repulsion creates a common ground of understanding between Ghanaians and their host society, despite the government's hardening localisation policies.

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Quayesi-Amakye, Joseph. "The ‘Evasive’ Spirit of Pentecostalism." Journal of Pentecostal Theology 24, no. 1 (2015): 92–116. http://dx.doi.org/10.1163/17455251-02401009.

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The paper discusses the contribution of Peter Newman Anim to the development of Ghanaian indigenous Pentecostalism. It examines the theological implications of Anim’s spiritual experience and the subsequent outpouring of the Spirit upon his organisation against the backdrop of the debate surrounding Spirit baptism. The Pentecostal doctrine of Spirit baptism has generated lots of debate between Evangelicals and Pentecostals. While the one contends that the baptism is a once for all time conversion-initiative experience for the Church universal, the other thinks otherwise. This paper takes up the debate from a Ghanaian Pentecostal stable by appealing to the first pneumatic experience that occurred in a secluded village that ignited the Pentecostal fire nationally. This phenomenon occurred outside the expectant Anim’s group, thus raising incisive theological questions concerning the plausible context and condition for Spirit baptism. By means of historical analysis, critical examination, and practical illustration the paper attempts to evaluate the various positions on Spirit baptism.

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Quayesi-Amakye, Joseph. "Coping with Evil in Ghanaian Pentecostalism." Exchange 43, no. 3 (2014): 254–72. http://dx.doi.org/10.1163/1572543x-12341327.

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From songs, sermons and practices, this article examines the way Ghanaian Pentecostals address the question of evil and suffering. It approaches this from the perspective of common believers and leadership. The discussions reveal that there are multiple understandings, perceptions and interpretative tensions concerning how to cope with evil among Ghanaian Pentecostals. Whereas common believers approach it through what Opoku Onyinah calls ‘witchdemonology’, leadership considers this as inadequate. This is because common believers fail to understand the role of evil and suffering in human existence. As such they tend to promote the devil far above the Almighty God. According to leadership the presence of evil may not necessarily contradict God’s goodness and purpose. The paper concludes with some Biblical propositions in an attempt to resolve the apparent tension.

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Tweneboah, Seth. "Pentecostalism, Witchdemonic Accusations, and Symbolic Violence in Ghana." PNEUMA 37, no. 3 (2015): 375–93. http://dx.doi.org/10.1163/15700747-03703003.

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The increasing numerical strength of Ghanaian pentecostalism and the movement’s involvement in filling in the socioeconomic vacuum in society means that the position of the pastor-prophet cannot be a neglected one. Yet, the extent to which human rights violations are involved in the activities of some of these pastor-prophets has raised some concerns. This article will focus on the often violent treatment of alleged witches during exorcism and explore how these challenge human rights development and implementation in Ghana. Bourdieu’s notion of habitus and symbolic violence will be applied to a discussion of human rights and Ghanaian popular deliverance-oriented pentecostal/charismatic ministries. I will argue that pentecostal/charismatic discourse on witchcraft fashions an ideological foundation for symbolic and actual violence against those accused of witchcraft.

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van Dijk, Rijk. "Negotiating Marriage: Questions of Morality and Legitimacy in the Ghanaian Pentecostal Diaspora." Journal of Religion in Africa 34, no. 4 (2004): 438–67. http://dx.doi.org/10.1163/1570066042564383.

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AbstractAmong the many immigrant groups that have settled in the Netherlands, the recently arrived migrants from Ghana have been perceived by the Dutch state as especially problematic. Explicit measures have been taken to investigate marriages of Ghanaians, as these appeared to be an avenue by which many acquired access to the Dutch welfare state. While the Dutch government tightened its immigration policies, many Ghanaian Pentecostal churches were emerging in the Ghanaian immigrant communities. An important function of these churches is to officiate over marriages; marriages that are perceived as lawful and righteous in the eyes of the migrant community but nonetheless do not have any legal basis as far as the Dutch state is concerned. This contribution explores why the Ghanaian community attributes great moral significance to these marriages that are taking place within their Pentecostal churches. It investigates the changing meaning of the functions of Pentecostal churches in Ghana and in the Netherlands by distinguishing civil morality from civic responsibility. It seeks to explore how, in both contexts, legitimacy is created as well as contested in the face of prevailing state-civil society relations. Through this exploration, it will become clear why, in both situations, Pentecostalism is unlikely to develop into a civic religion in the full sense of the term.

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DASWANI, GIRISH. "On Christianity and ethics: Rupture as ethical practice in Ghanaian Pentecostalism." American Ethnologist 40, no. 3 (2013): 467–79. http://dx.doi.org/10.1111/amet.12033.

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Homewood, Nathanael. "The fantastic fetus: the fetus as a super-citizen in Ghanaian Pentecostalism." Citizenship Studies 22, no. 6 (2018): 618–32. http://dx.doi.org/10.1080/13621025.2018.1494905.

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Asamoah-Gyadu, J. Kwabena. "'On the "Mountain" of the Lord' Healing Pilgrimages in Ghanaian Christianity." Exchange 36, no. 1 (2007): 65–86. http://dx.doi.org/10.1163/157254307x159425.

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AbstractIn Ghana, as with other African religious and cultural contexts, religion is a survival strategy. It is a dynamic phenomenon, which at every level of appropriation has been experiencing certain innovations informed by existential and supra-mundane needs. Some of these innovative appropriations of religion in contemporary Ghana include pilgrimages to religious sites in search of God's intervention for healing. Roman Catholicism, mainline Protestantism and Pentecostalism, the three main streams of Christian expression in Ghana have all had their members develop penchants for such pilgrimages although patronage is never denomination specific. In this article we examine some of the innovative ways in which healing pilgrimages have developed in the various Christian traditions and what implications these have for understanding religion in a contemporary African religio-cultural context.

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Dissertations / Theses on the topic "Ghanaian Pentecostalism"

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Asamoah-Gyadu, Johnson. "Renewal within African Christianity : a study of some current historical and theological developments within independent indigenous Pentecostalism in Ghana." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326848.

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Graveling, Elizabeth. "Negotiating the powers : everyday religion in Ghanaian society." Thesis, University of Bath, 2008. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492248.

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Engagement with religion has recently become an important issue to development theoreticians, donors and practitioners. It is recognised that religion plays a key role in shaping moral frameworks and social identities, but little attention is paid to how this is played out in everyday life: the focus remains on ‘faith communities’ and ‘faith-based organisations’ as unified bodies. This thesis uses ethnographic methods to examine how members of two churches in rural Ghana are influenced by and engage with religion. Rather than viewing religion simply as (potentially) instrumental to development, it seeks to approach it in its own right. It challenges the rigidity of categories such as ‘physical/spiritual’ and ‘religious/non-religious’, and the notion of ‘faith communities’ as discrete, unified entities with coherent religious cosmologies. Insights from witchcraft studies and medical anthropology indicate that spiritual discourses are drawn on to negotiate hybrid and continuously changing modernities, and people tend to act pragmatically, combining and moving between discourses rather than fully espousing a particular ideology. Residents of the village studied appear to inhabit a world of different but interconnecting powers, which they are both, to some extent, subject to and able to marshal. These include God, secondary deities, juju, witchcraft, family authorities, traditional leaders, biomedicine and churches. Relationships with both spirits and humans are ambivalent and each of these powers can bring both blessings and harm. Religious experience is fluid, eclectic and pragmatic as people continually enter and exit groups and marshal different powers simultaneously to protect themselves from harm and procure blessings. Approaches by the development world seeking to engage with religion and to take seriously local people’s interests and viewpoints should thus be wary of oversimplification according to traditional Western social science categories, and be underpinned by an understanding of how religious discourses are interpreted and enacted in people’s everyday lives.

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Elorm-Donkor, Lord Abraham. "Christian morality in Ghanaian Pentecostalism : a theological analysis of virtue theory as a framework for integrating Christian and Akan moral schemes." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/christian-morality-in-ghanaian-pentecostalism-a-theological-analysis-of-virtue-theory-as-a-framework-for-integrating-christian-and-akan-moral-schemes(f6721108-c2a9-47e9-9dec-0b7404d6a76d).html.

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Although scholars and Christian leaders have indicated that there is marked separation between morality and spirituality in the Christian praxis of many Africans and that the African worldview, which African Christians still hold is responsible for this separation, there has not been a detailed study of the issue. The aim of the research is to offer an explanation, of a paradox in Ghanaian society where there is enthusiastic Christian spirituality that is separated from social morality, so that a deeper integration of the Christian and Akan traditional moral schemes can be proposed.My research focuses on Pentecostals in Ghana whose appropriation of the African worldview into Christian praxis has generally been considered as a positive response to African religiosity. By the use of a practical theological method of correlation whereby the Christian truth is represented by the moral theology of John Wesley and brought in dialogue with the Akan traditional moral scheme, this research offers reasons for and proposes a solution to the lack of social morality in Ghanaian Pentecostalism. It uses the virtue theory as a heuristic tool for the analysis of morality in a way that provides explanation for the situation and guides an integration of the two moral schemes at a deeper level. The examination of the two moral schemes has been guided by the elements of character, a central theme of the virtue theory. It has been shown that the ‘Deliverance Theology’ of Ghanaian Pentecostals involves significant misrepresentation of the Akan traditional scheme, and that this situation causes many Christians to focus on religion as a means for the supply of existential needs rather than the transformation of inner dispositions for moral character formation. This research shows that reinterpreting the Akan view of humanity and integrating it with the Wesleyan account of the Christian truth, transforms the ‘Deliverance Theology’ by portraying the Christian life as a pneumatological characterology. The moral responsibility that this entails will ensure that African Pentecostals understand social morality as an essential outcome of their Christian spirituality.

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Nrenzah, Genevieve. "Inventing indigenous religious belief and practice within the spaces of Ghanaian Pentecostalism : the Mame Wata healing churches of Half Assini." FIU Digital Commons, 2008. http://digitalcommons.fiu.edu/etd/1564.

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Goddesses in African religions are spirits that affect humans and demand reverence from them. They are also embodiments of ideas that African people have about women, their powers and their roles in society. This study focused on Mame Wata, a goddess in Half Assini, an Nzema-speaking coastal community in western Ghana. It sought to resolve a paradox, that is, the fact that, the goddess is at the center of a Pentecostalist tradition even though traditional Pentecostalism in Ghana views her as an agent of the devil. The study involved fieldwork in this community of the goddess's female worshippers led by Agyimah, a charismatic man, and an agent of the goddess. The study interpreted the goddess as a post-colonial invented symbol personifying both pre-colonial and emerging ideas about female power. Findings from the study also show that through Mame Wata the followers celebrate the spirituality of the female.

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Awadzi, Raymond K. "Entrenching African Pentecostalism in the United States of America: A Study of a Ghanaian Founded Charismatic Church in South Florida." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2475.

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For the past three decades, there has been a rapid growth of African Pentecostal Christianity on America’s Christian religious scene. In general, researchers in Christian mission studies have concluded that the flow of Christian religious currents from Africa and other Third World countries to the West is something of a Christian mission in reverse process. Using agency and invention of tradition as the theoretical leads, this study explores the roles lay immigrants played in the rooting of the Christian Restoration Ministries International (CRMI), a Ghanaian founded charismatic church, in Miami, as a case study of how African Pentecostal churches originate in America. The study also shows how the Christian Restoration Ministries International (CRMI), practices an invented version of Ghanaian Pentecostalism. The study is field-work based. It concludes that the so called reverse mission thrives on the crucial roles of lay African migrant worshipers and their inventiveness.

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Larbi, Emmanuel Kingsley Kwabena. "The development of Ghanaian Pentecostalism : a study in the appropriation of the Christian gospel in twentieth century Ghana setting with special reference to the Christ Apostolic Church, the Church of Pentecost, and the International Central Gospel Church." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/9987.

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The study investigates the origins and development of Pentecostalism in Ghana with special reference to the Christ Apostolic Church, the Church of Pentecost, and the International Central Gospel Church. The theological section explores the continuity and discontinuity between the movement's conception of salvation and the primal concept of salvation. Part A looks at the Akan cosmology, the Akan concept of salvation, and the political, economic and social history of the Gold Coast/Ghana. It also examines some twentieth century Christian renewal movements in Ghana. Part B probes into the historical development of Ghanaian Pentecostalism and the Life and Faith of the movement, using the Christ Apostolic Church, the Church of Pentecost, and the International Central Gospel Church as case studies. Part C examines the Ghanaian Pentecostal soteriology using the Prayer Camps as a case study. The author concludes that the search of the Pentecostals for salvation or abundant life, manifests a continuity with the Akan traditional religious aspirations: a search for Salvation in which health, prosperity, dignity, fertility, security, vitality, and equilibrium within the cosmos are dominant. It also manifests a radical discontinuity in its hostile stand against all traditional forms of supernatural succour. Aspect of the discontinuity between the two religious expressions is Pentecostalism's concern for the paradise beyond. A related interest in this study is the investigation of the influence of socioeconomic factors on the eschatological presuppositions and the evangelistic ethos of the Pentecostal churches. The evidence from the Ghanaian context has led us to the conclusion that the materials presented in this study do not corroborate the thesis that the expectation of the parousia declines in the older Pentecostal denominations as their economic circumstances improve. Our findings indicate that though the neopentecostals believe in the parousia, this has not featured prominently in their kerygma. This, we propose, is due to their avowed concern to address the existential issues facing Ghanaians. The evidence indicates that the Prosperity or Abundant Life Gospel as espoused by the neo-pentecostals, is an attempt to appropriate the biblical message of salvation to suit the contemporary socio-economic and religious experience of Ghanaians.

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Ampong, Ebenezer Adu. "Deliverance in Ghanaian neo-pentecostal ministries : a critical assessment from an evangelical perspective." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49903.

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Thesis (MTh)--Stellenbosch University, 2004<br>ENGLISH ABSTRACT: The worldwide phenomenal growth of Pentecostalism is a well-acknowledged fact, which no one can deny. Research shows that much of the growth is in the neo- Pentecostal or charismatic wing of the movement. Ghana is not left out of this. One phenomenon that has become so pronounced in the charismatic movement in Ghana is the practice of the so-called "deliverance". This phenomenon purports to let Christians attain to the abundance of life that Christ offers as part of God's salvation package to humankind. Most of the deliverance ministries, to a large extent, attribute situations such as sicknesses, poverty, late marriage, denial of visa to travel abroad and even some natural disasters among others to supernatural causes. These supernatural causes, which are said to hinder Christians from achieving the abundance of life, are mainly identified as demonic contamination, demonic influence, demon-possession, witchcraft or ancestral curses. The prescribed antidote to these is to be taken through deliverance by a special person of God. Due mainly to a very bad economic situation which has made many Ghanaians live below the poverty line; it makes it very difficult for many people to afford the cost of western medical care. Many Ghanaians are also daily looking for avenues to go and better their lot in other countries. The traditional Ghanaian like many Africans has a worldview, which believes in a supernatural dimension to every physical occurrence including difficulties in the acquisition of visa to travel abroad. The emergence of the deliverance ministries has therefore provided a legitimate haven to which people who would otherwise have gone to the traditional shrines to seek solutions to their problems can now go. The challenge that this phenomenon poses to evangelical Christianity is highlighted in this research. A critical assessment of the phenomenon as it pertains in Ghanaian Christianity has been done from the perspective of a specific definition of evangelicalism. Much as the fact cannot be denied that some of the deliverance ministries are meeting real felt needs of people in biblically unquestionable ways, there are obviously, some who are for various reasons employing anti-Christian and superstitious principles. The purpose of this research therefore, is to inform evangelical Christians on what the whole phenomenon is about in the light of Scripture so that practices that are not in line with the whole truth of the word of God can be avoided. On the other hand, evangelical Christian ministers can find ways of inculcating some of the useful practices of the phenomenon into their ministry for the benefit of their congregations and all people who might need such assistance. This is very necessary because the people from these congregations are patronizing the services of the deliverance ministries anyway.<br>AFRIKAANSE OPSOMMING: Die wereldwye fenomeniese groei van die pinksterbeweging is 'n welbekende feit wat niemand kan ontken nie. Navorsing toon dat die meerderheid van die groei binne die "neopinkster" of charismatiese deel van die beweging plaasvind. In Ghana is dit geen uitsondering nie. Een verskynsel wat so prominent geword het in die charismatiese beweging in Ghana is die beoefening van die sogenaamde "bevryding". Hierdie verskynsel beweer dat die Christene lewe in oorvloed sal he wanneer hulle Christus aanbid, as deel van God se verlossingsplan vir die mens. Meeste van hierdie bevrydingsbewegings, in 'n groot mate, skryf situasies soos siekte, armoede, die weiering van 'n visum vir ander lande en selfs sommige natuurlike rampe, onder andere toe aan bonatuurlike oorsake. Hierdie bonatuurlike oorsake waarvan gepraat word wat die Christene daarvan weerhou om die lewe in oorvloed te geniet, word hoofsaaklik geidentifiseer as demoniese kontaminasie, demoniese invloed, demoniese heksery of bloedlynvloeke. Die voorgeskrewe teenmiddel hiervoor is om deur bevryding te gaan deur mid del van 'n spesiale persoon in God. Hoofsaaklik as gevolg van 'n haglike ekonomiese situasie, leef baie Ghanese onder die broodlyn en is dit werklik moeilik vir baie mense om Westerse medisyne te bekostig. Ghanese soek ook daagliks 'n ander heenkome en probeer hulle lot verander in ander lande. Die tradisionele Ghanees, soos meeste Afrika inwoners, het 'n werelduitkyk wat glo in die bonatuurlike dimensie vir elke fisiese verskynsel, insluitend die probleem om 'n visum te kry. Die verskyning van die bevrydingsbedienings, het gevolglik 'n legitieme toevlugsoord gebied aan mense wat andersins na tradisionele heiligdomme sou gaan, om antwoorde op hulle probleme en vrae te soek. Die uitdaging wat hierdie verskynsel aan die Evangeliese Christendom bied, is onderstreep in hierdie navorsing. 'n Kritiese evaluering van die fenomeen, soos dit voorkom in Ghanese Christendom, is vanuit die perspektief van 'n spesifieke definisie van evangelisasieleer gedoen. Net soos die feit dat sommige bevrydingsbedienings werklik die mens se egte behoeftes op 'n onbetwisbare, bybelse manier aanspreek, net so is dit duidelik dat sommige mense om verskeie redes anti-Christelike en bygelowige beginsels implementeer. Die doel van hierdie navorsing is dus om Evangeliese Christene in te lig waaroor hierdie verskynsel handel, in die lig van die Woord. Sodoende kan praktyke wat nie ooreenstemend met die waarheid van God se Woord is, me vermyword. Aan die anderkant, kan Evangeliese Christen predikers maniere vind om die nuttige praktyke van hierdie verskynsel in hul eie bedienings te integreer tot voordeel en opbou van die gemeente en aIle mense wat sulke bystand mag benodig. Dit is noodsaaklik omdat die mense van hierdie gemeentes in elk geval die bevrydingsbedienings ondersteun.

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Acheampong, Joseph Williams [Verfasser], and Ulrich [Akademischer Betreuer] Dehn. "I will pass over you : the relevance of the Passover to the understanding of salvation in contemporary Ghanaian Pentecostalism ; a critical reflection from an Akan perspective / Joseph Williams Acheampong. Betreuer: Ulrich Dehn." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2015. http://d-nb.info/1076359868/34.

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Books on the topic "Ghanaian Pentecostalism"

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Pentecostalism: The eddies of Ghanaian Christianity. CPCS, 2001.

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African Pentecostals in Catholic Europe: The Politics of Presence in the Twenty-First Century. Harvard University Press, 2016.

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Book chapters on the topic "Ghanaian Pentecostalism"

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van Dijk, Rijk. "Pentecostalism and Post-Development: Exploring Religion as a Developmental Ideology in Ghanaian Migrant Communities." In Pentecostalism and Development. Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137017253_4.

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Anim, Emmanuel Kwesi. "Initiation Rites and Sex Education: A Ghanaian Pentecostal Perspective." In Genders, Sexualities, and Spiritualities in African Pentecostalism. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42396-4_11.

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de Witte, Marleen. "Modes of Binding, Moments of Bonding. Mediating Divine Touch in Ghanaian Pentecostalism and Traditionalism." In Aesthetic Formations. Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623248_9.

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Omenyo, Cephas N. "Pentecostal-Type Renewal and Disharmony in Ghanaian Christianity." In Global Pentecostalism. I.B. Tauris & Co. Ltd., 2009. http://dx.doi.org/10.5040/9780755625192.ch-003.

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Donkor, Lord Abraham Elorm. "Acknowledgements." In Christian Morality in Ghanaian Pentecostalism. Fortress Press, 2017. http://dx.doi.org/10.2307/j.ctv1ddcnwn.3.

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"Table of Contents." In Christian Morality in Ghanaian Pentecostalism. Fortress Press, 2017. http://dx.doi.org/10.2307/j.ctv1ddcnwn.2.

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"Summary and Conclusions." In Christian Morality in Ghanaian Pentecostalism. Fortress Press, 2017. http://dx.doi.org/10.2307/j.ctv1ddcnwn.13.

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"Front Matter." In Christian Morality in Ghanaian Pentecostalism. Fortress Press, 2017. http://dx.doi.org/10.2307/j.ctv1ddcnwn.1.

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"Abbreviations." In Christian Morality in Ghanaian Pentecostalism. Fortress Press, 2017. http://dx.doi.org/10.2307/j.ctv1ddcnwn.4.

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"Introduction." In Christian Morality in Ghanaian Pentecostalism. Fortress Press, 2017. http://dx.doi.org/10.2307/j.ctv1ddcnwn.6.

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