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Journal articles on the topic 'National Association of Charismatic and Christian Churches'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Kallinen, Timo. "Independence Day in a would-be Christian nation." Approaching Religion 12, no. 3 (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 nation

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2

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 ideol

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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 (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 o

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4

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 (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 sticke

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Abraham, Modisa Mkhondo Mzondi. "Attracting the Pentecostal-Charismatic Vote During the 2024 South African National Election Campaign." Global Journal of Arts Humanity and Social Sciences 4, no. 7 (2024): 459–64. https://doi.org/10.5281/zenodo.12734732.

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In a previous article, Mzondi argued that three Evangelical-Pentecostal leaders—Frank Chikane, Kenneth Meshoe, and Mmusi Maimane—displayed Langalibalele Dube’s leadership attributes and a non-dichotomous Ubuntu view of faith and politics. These are juxtaposed with the leadership attributes of Jacob Zuma, an honorary religious leader of a section of African Pentecostal churches in South Africa.  Following the faith and politics interplay, the article focuses on the 2024 South African national election campaign of the four to determine the influence of a non-dichotomous Ub

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Lamont, Mark. "Lip-synch Gospel: Christian Music and the Ethnopoetics of Identity in Kenya." Africa 80, no. 3 (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 ma

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7

SHOK, Yaro Moses, Solomon KYOM, and Bitrus Irimiya ABBAS. "A Historical Background of Proliferation of Churches in Nigeria." International Journal of Contemporary Research in Humanities 2, no. 1 (2024): 128–34. https://doi.org/10.5281/zenodo.14876219.

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The paper discusses the historical background of proliferation of churches in Nigeria. The study is informed by the alarming rate at which churches are springing up in Nigeria. The paper aims at tracing back to the root of church proliferation.  The research utilizes a multidisciplinary approach, drawing on historical data, and adopts the primary and secondary sources, including religious texts, theological treatises, scholarly articles, and archival records. The records are examined to reconstruct the historical trajectory of the proliferation of churches in Nigeria. The study reveals th

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8

Thompson, John. "Modern Trinitarian Perspectives." Scottish Journal of Theology 44, no. 3 (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 basic

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9

Vähäkangas, Mika. "Babu wa Loliondo—Healing the Tensions between Tanzanian Worlds." Journal of Religion in Africa 45, no. 1 (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 endors

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10

Niedźwiedź, Anna. "The Africanization of Catholicism in Ghana: From Inculturation to Pentecostalization." Religions 14, no. 9 (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 Pent

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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) (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 memb

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12

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

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13

Galibina-Lebedeva, Elena Sergeevna. "Protestant churches and sects as a political factor in Latin America." Мировая политика, no. 3 (March 2020): 33–50. http://dx.doi.org/10.25136/2409-8671.2020.3.34023.

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In recent years, the role of protestant churches in the political life of Latin American countries has significantly grown. We can even talk about a specific regional phenomenon. The research object in this article is the modern political activity of Protestant churches in the region, and the research object is Latin American society. The author analyzes the participation of religious institutions in the latest electoral period of 2018 - 2019 using the example of presidential campaigns in Brazil and Mexico. Special attention is given to the fact that churches are becoming the subjects of polit

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Espinosa, Gastón. "Nones, No Religious Preference, No Religion and the Misclassification of Latino Religious Identity." Religions 14, no. 3 (2023): 420. http://dx.doi.org/10.3390/rel14030420.

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This article challenges the conventional wisdom about the reported decline of Christianity and Protestantism in the U.S. and the rise of the “nones” among Latinos. It does so by cross-examining the growth of the “nones” (those respondents reportedly having no religion and/or no religious preference) in the U.S. Latino community, which is slated to make up almost 28 percent of the U.S. population by 2060. In 2000, we stumbled, quite by accident, upon a remarkable discovery in the Latino community: that many of the so-called “nones” were, in fact, under cross examination against other religious

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15

Dzera, Oksana V. "CHARACTERISTIC FEATURES OF PARATEXTS IN UKRAINIAN TRANSLATIONS OF THE HOLY SCRIPTURES." Alfred Nobel University Journal of Philology 1, no. 27 (2024): 300–324. http://dx.doi.org/10.32342/2523-4463-2024-1-27-20.

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The current paper aims to present linguistic, pragmatic, and sociocultural features of the paratexts of the Peresopnytsia Gospel and five complete Ukrainian translations of the Holy Scriptures. The ultimate goal of the study is to highlight the peritextual and epitextual dimensions of these translations and to classify translation paratexts, whose characteristics are determined by both the translator’s strategy and the mono-confessional or interconfessional requirements of translation commissioners. The article’s assumptions are grounded in the interdisciplinary approach at the interface of tr

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16

Nielsen, Gunhild Øeby. "De danske runestens oprindelige plads." Kuml 54, no. 54 (2005): 121–44. http://dx.doi.org/10.7146/kuml.v54i54.97313.

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The original location of the Danish rune stones The rune stones have always constituted an important source concerning the Viking Age. However, from the establishment of the humanities and the empirical specialisation in the 19th century until c. 1980, the inscriptions have been the main focus. Recently, a more overall, interdisciplinary approach has been adapted in the study of the rune stones. And whereas the inscriptions are the main source for the philologists, landscape archaeology is most suited for the study of the original location of the rune stones.This article presents aspects conce

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17

Matthew, Hamm. "Three Self Patriotic Movement (TSPM)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573852.

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The Three Self Patriotic Movement (TSPM) is a politically oriented "patriotic religious association" that was established in the early 1950s by a group of diverse but prominent Protestants. The movement's name stems from its core principles of "self-governance, self-support, and self-propagation." Strictly speaking, the movement is not a church, but rather a collection of Protestant churches that are affiliated with the movement and who register with the state through the TSPM. The organization aims to represent Protestant believers in China and engage with the Chinese state on their behalf. T

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18

Mzondi, Modisa. "Clergy Vestment: An Analysis of the Ecclesiological and Theological Journey of African Pentecostal-Charismatic Churches in South Africa." Qeios, April 9, 2024. http://dx.doi.org/10.32388/9p62ho.2.

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Historically, African Classical Pentecostal Churches (the African sections of the Apostolic Faith Mission, the Full Gospel Church, the International Assemblies of God, and the Back to God-Assemblies of God) did not used clergy vestment. The use of clergy vestment emerged among African Pentecostal-Charismatic Churches when Gladstone Botwana, the founder, and head of Zoé Bible Church in Soweto, was elevated to the office bishop in 1996. Currently, the use of clergy vestment has become a norm among African Pentecostal-Charismatic Churches in South Africa. This article uses desktop research method

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19

Mossière, Géraldine. "The Anthropology of Christianity and the Dividual Self: Spiritual Flow, Physical Mobility, and Embodied Callings." Studies in Religion/Sciences Religieuses, July 15, 2020, 000842982093159. http://dx.doi.org/10.1177/0008429820931596.

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In Quebec (Canada), the plural religious landscape has strengthened a rhetoric that structures time, space, and morality dichotomously. In local Pentecostal congregations, identity narratives echo this national discourse as they frame religious trajectories within a paradigm of discontinuity that distinguish before and after being Christian, sin and grace, perdition and salvation. By examining Pentecostal migrants’ narratives that have been collected in ethnographic fieldworks among churches located in Montreal (Quebec, Canada), I question the construction of such a binary view in local migrat

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20

Duncan, Graham A. "The benefits and dangers for churches and ministry institutions to work in a regulated environment, with reference to professionalising religious practice via South African Qualifications Authority and the National Qualifications Framework Act." HTS Teologiese Studies / Theological Studies 74, no. 4 (2018). http://dx.doi.org/10.4102/hts.v74i4.4802.

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Since 1994 and the coming of democracy to South Africa there has been a concerted attempt to develop a coherent, unified educational system that will redress the inequities of the apartheid systems. Significant to this ongoing process is the field of higher education, where relevant legislation has been enacted in order to bring coherence and consistency to the education system in the public and private sectors. Significant issues have arisen with regard to the provision made by private religious educational institutions, especially those who have experienced difficulties in being accredited b

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Aly, Anne, and Lelia Green. "Less than Equal: Secularism, Religious Pluralism and Privilege." M/C Journal 11, no. 2 (2008). http://dx.doi.org/10.5204/mcj.32.

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In its preamble, The Western Australian Charter of Multiculturalism (WA) commits the state to becoming: “A society in which respect for mutual difference is accompanied by equality of opportunity within a framework of democratic citizenship”. One of the principles of multiculturalism, as enunciated in the Charter, is “equality of opportunity for all members of society to achieve their full potential in a free and democratic society where every individual is equal before and under the law”. An important element of this principle is the “equality of opportunity … to achieve … full potential”. Th

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Nolan, Huw, Jenny Wise, and Lesley McLean. "The Clothes Maketh the Cult." M/C Journal 26, no. 1 (2023). http://dx.doi.org/10.5204/mcj.2971.

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Introduction Many people interpret the word ‘cult’ through specific connotations, including, but not limited to, a community of like-minded people on the edge of civilization, often led by a charismatic leader, with beliefs that are ‘other’ to societal ‘norms’. Cults are often perceived as deviant, regularly incorporating elements of crime, especially physical and sexual violence. The adoption by some cults of a special uniform or dress code has been readily picked up by popular culture and has become a key ‘defining’ characteristic of the nature of a cult. In this article, we use the semiotic

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Kozak, Nadine Irène. "Building Community, Breaking Barriers: Little Free Libraries and Local Action in the United States." M/C Journal 20, no. 2 (2017). http://dx.doi.org/10.5204/mcj.1220.

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Image 1: A Little Free Library. Image credit: Nadine Kozak.IntroductionLittle Free Libraries give people a reason to stop and exchange things they love: books. It seemed like a really good way to build a sense of community.Dannette Lank, Little Free Library steward, Whitefish Bay, Wisconsin, 2013 (Rumage)Against a backdrop of stagnant literacy rates and enduring perceptions of urban decay and the decline of communities in cities (NCES, “Average Literacy”; NCES, “Average Prose”; Putnam 25; Skogan 8), legions of Little Free Libraries (LFLs) have sprung up across the United States between 2009 an

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