Academic literature on the topic 'National Association of Charismatic and Christian Churches'
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Journal articles on the topic "National Association of Charismatic and Christian Churches"
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Kallinen, Timo. "Independence Day in a would-be Christian nation." Approaching Religion 12, no. 3 (November 7, 2022): 32–47. http://dx.doi.org/10.30664/ar.112833.
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When the West African nation of Ghana attained its independence from colonial rule in 1957, its traditional culture was to be promoted in all sectors of public life. Similarly, what was construed as Ghanaian traditional religion was to be treated equally with Christianity and Islam. The ritual offering of libations to ancestral spirits and deities was considered the Ghanaian equivalent to Christian and Muslim prayers, and it has been performed side by side with them in all sorts of national events. Later on, the libation ritual became a symbol of both Ghana’s religious diversity and its national culture, transcending religious divisions. Many Christian groups, especially from the Pentecostal-charismatic movement, have refused to accept the public status of the libation ritual in view of its alleged immoral ‘pagan’ associations. When the pouring of libations was removed from the Independence Day ceremonies held at the state capital in 2011, the public debate soon turned to the relationship between the government and Pentecostal churches, and accusations of religious intolerance were levelled. This article discusses how the arguments about the status of the ritual boil down to differences in semiotic ideology and notions about proper agency – namely, how forms of agency pertaining to words, objects, persons and spiritual beings involved in the ritual are understood differently by the disputants.
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Pavlenko, Pavlo Yuriyovych. "Modern charismatic churches and national interests of the Ukrainian state." Ukrainian Religious Studies, no. 21 (December 18, 2001): 98–108. http://dx.doi.org/10.32420/2002.21.1234.
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The upsurge in non-traditional, including non-Christian, confessions in Ukrainian society is due to a number of factors. To a certain extent, the conversion of a part of Ukrainians to non-traditional religiosity is due to the crisis of social and political life, the transformation of ideological landmarks and the impairment of the ideological guidance of the previous system of values. Crisis phenomena did not bypass the traditional and religious sphere of society, which erupted in the crisis of traditional churches. As a result, the latter were in a state of internecine confrontation and ideological hostility, the struggle for the sphere of influence on the public. This is noticeably reflected in the mind of the believer. Insufficient attention of the clergy of traditional churches to religious requests of a person, often quite formal conduct of ritual ceremonies, inappropriate behavior of the clergyman constitute prerequisites for the transition of the ordinary believer into the womb of non-traditional religiosity, in the hope of finding the necessary personal religious comfort there.
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Podolecka, Agnieszka, and Austin M. Cheyeka. "Ng'angas - Zambian Healers-Diviners and their Relationship with Pentecostal Christianity: The Intermingling of Pre-Christian Beliefs and Christianity." Journal for the Study of Religion 34, no. 2 (January 21, 2021): 1–27. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a7.
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The aim of the article is to establish if pre-Christian beliefs in Zambia are influencing the Pentecostal Christianity, and to establish what the healers-diviners' relationship with different Pentecostal churches is. During field studies undertaken by both authors, it has been established that many Bantu speaking people still believe in some aspects of their native religions, especially in the powers of the ancestral spirits. Christianity is the dominant religion in Zambia, but it is far from homogenous. Apart from world religions like Roman Catholicism and Protestantism, there is a plethora of Pentecostal, Charismatic, and grassroot churches, many of them not immune to ancient spirit veneration. People who are believed to cooperate with spirits are called healers-diviners who are believed to be called to their profession by spirits. A great majority is Christian who combines Christianity with their native beliefs. The field studies in 2021 were sponsored by the Polish National Science Centre (Narodowe Centrum Nauki), Poland, project no. 2017/25/N/HS1/02500.
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Meyer, Birgit. "“There Is a Spirit in that Image”: Mass-Produced Jesus Pictures and Protestant-Pentecostal Animation in Ghana." Comparative Studies in Society and History 52, no. 1 (December 24, 2009): 100–130. http://dx.doi.org/10.1017/s001041750999034x.
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In southern Ghana, where I have been conducting research on the genesis of popular Christianity for almost twenty years, Christian imagery is everywhere. The Ghanaian state re-adopted a democratic constitution in 1992, and this was followed by a liberalization and commercialization of mass media, which in turn facilitated the spread of Pentecostalism in the public sphere (see De Witte 2008; Gifford 2004; Meyer 2004a). Within this process, Christian pictures have become ubiquitous. Pentecostal-charismatic churches assert their public presence and power via television, radio, posters, and stickers, and there has also emerged a new public culture rife with Christian imagery. This visual and aural expansion of Christianity and its particular aesthetic severely challenges what is being called African Traditional religion, and clashes with initiatives developed by the state and intellectuals to secure a national heritage.
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Lamont, Mark. "Lip-synch Gospel: Christian Music and the Ethnopoetics of Identity in Kenya." Africa 80, no. 3 (August 2010): 473–96. http://dx.doi.org/10.3366/afr.2010.0306.
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In recent years there has been an outpouring of Kenyan scholarship on the ways popular musicians engage with politics in the public sphere. With respect to the rise in the 1990s and 2000s of gospel music – whose politics are more pietistic than activist – this article challenges how to ‘understand’ the politics of gospel music taken from a small speech community, in this case the Meru. In observing street performances of a new style of preaching, ‘lip-synch’ gospel, I offer ethnographic readings of song lyrics to show that Meru's gospel singers can address moral debates not readily aired in mainline and Pentecostal-Charismatic churches. Critical of hypocrisy in the church and engaging with a wider politics of belonging and identity, Meru gospel singers weave localized ethnopoetics into their Christian music, with the effect that their politics effectively remain concealed within Meru and invisible to the national public sphere. While contesting the perceived corruption, sin and hypocrisy in everyday sociality, such Meru gospel singer groups cannot rightly be considered a local ‘counter-public’ because they still work their politics in the shadows of the churches.
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Thompson, John. "Modern Trinitarian Perspectives." Scottish Journal of Theology 44, no. 3 (August 1991): 349–66. http://dx.doi.org/10.1017/s0036930600025667.
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The modern scene in Christian theology is characterized by a number of very diverse movements from feminism and liberation theology to radical views on christology and the charismatic movement. For many to speak or write about the Trinity is neither realistic nor helpful. In more recent writings, however, there has been renewed interest in the doctrine of the Trinity and in its application to the spheres of the church and also of social and political concerns. Further, a variety of groups as well as individuals have been turning their attention to this central Christian doctrine which is basically attempting to say what we believe about God: Barth, Moltmann, Jungel, the Torrances, on the Protestant side and the Roman Catholics, Von Balthasar, Rahner, and Congar, as well as the Orthodox Lossky, Zraoulas and Meyendorff. Groups likeC.E.C.the Conference of European Churches (The Reconciling Trinity), and the British Council of ChurchesB.C.C.(The Forgotten Trinity) and the Irish Theological Association (The Trinity and the Enlightenment)have all dealt in varied ways with this subject.
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Vähäkangas, Mika. "Babu wa Loliondo—Healing the Tensions between Tanzanian Worlds." Journal of Religion in Africa 45, no. 1 (August 14, 2015): 3–36. http://dx.doi.org/10.1163/15700666-12340029.
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Tanzanian Ambilikile Mwasapila aka Babu wa Loliondo, a retired Lutheran countryside pastor, suddenly became the most visible media personality and healer in East Africa for half a year in 2011. He had received dreams in which God provided him with the recipe for a herbal medicine that would heal all maladies. Lutheran bishops who had all but abandoned the elderly pastor in his former remote mission field eagerly approved his ministry, while reception in Charismatic churches was mixed. After initial suspicion, the government strongly backed him, and the national research hospital vaguely endorsed the medicine, which is essentially the same as traditional medicine in several ethnic groups. Thus, in this ministry modern scientific, Christian, and traditional worldviews suddenly corresponded, thereby easing the tensions between the three lifeworlds of Tanzanian Christians. After the deaths of several hiv-positive patients who had abandoned antiretroviral (arv) drugs, the magic of the healer vanished.
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Niedźwiedź, Anna. "The Africanization of Catholicism in Ghana: From Inculturation to Pentecostalization." Religions 14, no. 9 (September 14, 2023): 1174. http://dx.doi.org/10.3390/rel14091174.
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This article discusses the Africanization of Catholicism in Ghana as a process that embraces activities deriving from the inculturation doctrine as well as those emerging during the most recent process of pentecostalization. The complex and changing historical and current discourses on “African tradition”, “traditional religion”, and “African spirituality” are presented in relation to the creation of an independent Ghana and the state-instigated concept of “national heritage”, as well as the Catholic theological developments strongly shaped by the Second Vatican Council. The influences of Pentecostal and charismatic Churches are described and the pentecostalization of Catholicism is interpreted as a kind of subversive development of inculturation doctrine and practices. The article refers to the material and embodied aspects of religion, pointing to the importance of material culture and “embodied continuation” in shaping contemporary African Christian and African Catholic identities. The article draws on ethnographic material collected in Catholic parishes in central Ghana.
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Френсіс, Леслі Джон, Ендрю Віллідж, and Крістофер Алан Льюїс. "SPIRITUAL AWAKENING AMONG ANGLICAN CLERGY DURING THE PANDEMIC: EXPLORING THE EFFECTS OF PERSONAL FACTORS, PERSONALITY, CHURCH ORIENTATION, AND RELIGIOUS PRACTICE." Духовність особистості: методологія, теорія і практика 101, no. 2(Ч.1) (September 28, 2021): 234–57. http://dx.doi.org/10.33216/2220-6310-2021-101-2_1-234-257.
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The experience under consideration in this study is rooted in the Covid-19 pandemic as crystalised in the events in England and Wales between late March 2020 and July 2020, when the Government imposed a national lockdown and when the Church of England imposed a national lock-up on its churches. The religious tradition under consideration is the Christian theological response to human disease and suffering. For considerable periods during the Covid-19 pandemic, England and Wales were in lockdown and churches were closed. Church services were live-streamed or pre-recorded for internet-savvy members to access online at home. For some clergy the pandemic may have been a challenge to faith, while for others the experience of the pandemic may have been an opportunity to re-kindle faith. A sample of 1,050 Anglican clergy serving in England completed an online survey including the newly developed Lewis Index of Spiritual Awakening (LISA) alongside a range of other measures. The Lewis Index of Spiritual Awakening (LISA) was found to have good psychometric properties. The data demonstrated that considerably more Anglican clergy experienced a sense of spiritual awakening during the pandemic than experienced a spiritual decline. The data also demonstrated that higher levels of spiritual awakening among Anglican clergy were associated with two factors, one psychological and one ecclesial. Clergy who report higher scores of spiritual awakening are more emotionally stable, associated with one of the two wings of the Anglican Church (Evangelical or Anglo-Catholic) rather than with the middle way of Broad Church, and influenced by the Charismatic Movement.
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Grundmann, Christoffer. "Healing as a Missiological Challenge." Mission Studies 3, no. 1 (1986): 57–62. http://dx.doi.org/10.1163/157338386x00295.
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AbstractThe formal approbation of the study project "The Church as a Healing Community" by I.A.M.S. Executive Committee (see: Mission Studies No. 5, Vol. III-1, 1986, p. 77) sets the scene for missiologists to embark upon the whole issue of healing on a large scale. It is hoped that by tapping the resources of the international, ecumenical and cross-cultural membership of the association the long felt need can be met to adequately respond to the challenge healing puts before us not only by the new religious movements all over the world and by the traditional societies, but also by the African Independent Churches and the charismatic movement within the established churches. There do exist monographs on several aspects of healing from nearly all over the world of course. But mostly they are concerned with a particular technique or with the health system and healing methods of a certain ethnic group. When it comes to missiology the phenomenon of healing outside the Christian fold often is looked at as something demoniac which as such has to be refused for the sake of the gospel. The only more recent missiological thesis I came across so far addressing the issue in a broader sense is Harold E. Dollar's "A Cross-Cultural Theology of Healing" (1980, Fuller) which actually tries to develop a cross-cultural liturgy or model of healing instead of a theology. This article tries to identify some of the most relevant issues any qualified study of the matter in question has to pay attention to.
Dissertations / Theses on the topic "National Association of Charismatic and Christian Churches"
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Houston, William John. "A critical evaluation of the University Christian Movement as an ecumenical mission to students, 1967 -1972." Diss., 1997. http://hdl.handle.net/10500/16970.
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Text in EnglishThis dissertation has examined the University Christian Movement (UCM) over its turbulent five year history from 1967 to 1972 in terms of the original hopes of the sponsoring ecumenical denominations. Contextual factors within the socio-political arena of South Africa as well as broader youth cultural influences are shown to have had a decisive influence. These factors help to explain the negative reaction from the founding churches. While this is not a thesis on Black Consciousness, nevertheless the contribution of the UCM to the rise of Black Consciousness and Black Theology is evaluated. UCM is shown to be a movement well ahead of its time as a forerunner in South Africa of Black Theology, contextual theology, feminism, modem liturgical styles, and intercommunion. As such it was held in suspicion. It suffered repressive action from the government and alienation from the churches. Constant cross referencing to other organisations such as the World Student Christian Federation, the National Union of South African Students, the South African Council of Churches, the Christian Institute, and the Sllldents Christian Association, helps to locate the UCM within the flow of contemporary history. The concluding evaluation differs markedly from the report of the Schlebusch Commission by making both critical and positive judgement from the perspective of the UCM as an ecumenical mission to students.
Christain Spirituality, Church History & Missiology
M.Th. (Missiology)
Books on the topic "National Association of Charismatic and Christian Churches"
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Ansah, Emmanuel Kwabena. My journey with the Charismatics. Accra, Ghana: Sundel Services, 2012.
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Halcomb, Michael P. The role of deacons in Congregational churches. Oak Creek, WI: National Association of Congregational Christian Churches, 1996.
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Vital holiness: A theology of Christian experience : Interpreting the historic Wesleyan message. Schmul Pub. Co, 2000.
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Slominski, Kristy L. Teaching Moral Sex. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.001.0001.
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Teaching Moral Sex is the first comprehensive study to focus on the role of religion in the history of public sex education in the United States. It examines religious contributions to national sex education organizations from the late nineteenth century to the early twenty-first century, highlighting issues of public health, public education, family, and the role of the state. It details how public sex education was created through the collaboration of religious sex educators—primarily liberal Protestants, along with some Catholics and Reform Jews—with “men of science,” namely, physicians, biology professors, and social scientists. Slominski argues that the work of early religious sex educators laid foundations for both sides of contemporary controversies regarding comprehensive sexuality education and abstinence-only education. In other words, instead of casting religion as merely an opponent of sex education, this research shows how deeply embedded religion has been in sex education history and how this legacy has shaped terms of current debates. By focusing on religion, this book introduces a new cast of characters into sex education history, including Quaker and Unitarian social purity reformers, the Young Men’s Christian Association, military chaplains, the Federal Council of Churches, and the National Council of Churches. These religious sex educators made sex education more acceptable to the public and created the groundwork for recent debates through their strategic combination of progressive and restrictive approaches to sexuality. Their contributions helped to spread sex education and influenced major shifts within the movement, including the mid-century embrace of family life education.
Book chapters on the topic "National Association of Charismatic and Christian Churches"
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Temkin, Sefton D. "Among the Gentiles (1867–1878)." In Creating American Reform Judaism, 211–13. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0033.
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This chapter explores Isaac Mayer Wise’s connections with the Free Religious Association. This was an organization founded in 1867. The leaders were a distinguished intellectual group from the National Conference of Unitarian Churches who could no longer accept the more traditional position of the national body. The Free Religious Association was avowedly of a non-Christian character — a standpoint that had become a matter of contention within the official Unitarian camp. The objects of the association were ‘to promote the interests of pure religion, to encourage the scientific study of theology, and to increase fellowship in the spirit’. In practice the association reflected the humanistic theism espoused by Octavius Brooks Frothingham.
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Murphy, Mary-Elizabeth B. "The Women Will Be Factors in the Present Campaign." In Jim Crow Capital, 17–45. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646725.003.0002.
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This chapter examines black women’s national politics in the 1920s. For years, African American women had been organizing in their churches, mutual benefit associations, the Phyllis Wheatley Young Women’s Christian Association, and clubs. The ratification of the Nineteenth Amendment and pending presidential election in 1920 inspired women to connect their existing alliances with partisan causes. Black women seized on their location in the nation’s capital to advocate on behalf of African Americans living across the country. Black women across the city formed eight, distinctive political organizations, using them as instruments to lobby for economic justice, protest southern disfranchisement, express opinions about Supreme Court nominations, and weight in on which monuments and memorials would grace the national mall. While elite and middle-class women dominated the leadership of most political organizations, the National Association of Wage Earners attracted a working-class membership through its unique recruitment strategies and mission of economic justice.
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Anderson, Leah Seppanen. "The Anglican Tradition: Building the State, Critiquing the State." In Church, State, and Citizen, 93–114. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195378467.003.0006.
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Abstract The seventy-seven million Anglicans around the globe form the third largest Christian communion, smaller than only the Roman Catholic Church and the Eastern Orthodox Church. The tradition began in Europe with the creation of the Church of England in the early 1500s, but today, as a result of British colonization and the missionary efforts of the Church of England, there are thirty-eight provinces, or national branches, of Anglicanism in such varied locales as Sudan, South Korea, and Mexico. The Anglican Communion is the name for the loose denominational association that joins these national churches. The historical particularity of the Church of England and the contemporary diversity of the Anglican Communion create complicated implications for politics.
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Evans, Christopher H. "“Agitate, Educate, Organize”." In Do Everything, 123—C9.P39. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190914073.003.0010.
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Abstract This chapter explores Frances Willard’s rising popularity in the early 1880s, focusing upon her public speaking and her role in building the institutional culture of the Woman’s Christian Temperance Union (WCTU). Through traveling thousands of miles and speaking in hundreds of locations across the United States, Willard became one of the country’s most popular orators. The chapter discusses Willard’s role as a charismatic leader and her effectiveness in recruiting women to join the WCTU. It also examines ways that Willard and her secretary Anna Gordon weaved together a community of women centered upon Willard’s mother, Mary Hill Willard. In addition to her public speaking, Willard successfully publicized the WCTU’s mission through its national conventions and through an effective publication arm, the Woman’s Temperance Publishing Association (WTPA), led by one of Willard’s closest associates, Matilda Carse.