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Journal articles on the topic 'Pentecostal Charismatic Christianity'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Ringvee, Ringo. "Charismatic Christianity and Pentecostal churches in Estonia from a historical perspective." Approaching Religion 5, no. 1 (2015): 57–66. http://dx.doi.org/10.30664/ar.67563.

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This article focuses on the history of Pentecostal and charismatic Christianity in Estonia from the early twentieth century to the early twenty-first century. From the 1870s onwards a series of religious revivals in Estonia created the context for the emergence of the Pentecostal movement in the early twentieth century. Proto-Pentecostalism at the beginning of the century transformed into a fully-fledged Pentecostalism in the 1920s with the involvement of foreign missionaries from Sweden as well as from Finland. The Finnish connection became important in the late 1960s with the emergence of a

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Anderson, Allan. "New African Initiated Pentecostalism and Charismatics in South Africa." Journal of Religion in Africa 35, no. 1 (2005): 66–92. http://dx.doi.org/10.1163/1570066052995843.

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AbstractThe new Pentecostal churches in South Africa, while not as numerically significant as those elsewhere in Africa, follow similar patterns. Tracing the rise of white megachurches in the 1980s and the subsequent emergence of black Charismatic churches similar to those found elsewhere in Africa, this article outlines their ambivalent relationship with the apartheid regime and the increasing disillusionment of black Pentecostals in the run-up to the 1994 elections. It traces the roles of Pentecostal and Charismatic leaders in the new South Africa and the impact of African Charismatic preach

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Pousson, Edward Keith. "A "Great Century" of Pentecostal/Charismatic Renewal and Missions." Pneuma 16, no. 1 (1994): 81–100. http://dx.doi.org/10.1163/157007494x00076.

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AbstractPentecostals and Charismatics make up what is probably the most missionary-minded segment of world Christianity today. What are the dynamics of this century-long movement of both Pentecostal and Charismatic Renewal that have converged to produce a worldwide missionary thrust? And on what grounds can we speak of the twentieth century as a "great century" of Pentecostal/Charismatic missions? These two questions launch and guide our discussion. The following related questions will also be addressed: What kind of missionary movement has emerged from the Charismatic Renewal in particular? H

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Tarpley, Margaret. "Encyclopedia of Pentecostal and Charismatic Christianity." Theological Librarianship 1, no. 1 (2008): 71–72. http://dx.doi.org/10.31046/tl.v1i1.18.

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Gerloff, Roswith. "Encyclopedia of Pentecostal and Charismatic Christianity." Pneuma 29, no. 2 (2007): 317–20. http://dx.doi.org/10.1163/157007407x238015.

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Appau, Samuelson, and Sefa Awaworyi Churchill. "Bridging cultural categories of consumption through indeterminacy: A consumer culture perspective on the rise of African Pentecostal-Charismatic Christianity." Journal of Consumer Culture 19, no. 1 (2017): 125–45. http://dx.doi.org/10.1177/1469540517745709.

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Postmodern discourse challenges dichotomous cultural categories such as male/female, past/present and consumer/producer; it rather venerates the complexity, fusion, and diffusion of cultural categories. This ideology suggests that indeterminate or fluid cultural categories liberate consumer culture discourse availing it to varying consumer needs. African Pentecostal-Charismatic Christianity advances such a postmodernist discourse that recognizes and bridges indeterminate physical, temporal, moral, and symbolic cultural categories of consumption. This is achieved through two processes: converge

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Kalu, Ogbu U. "Holy Praiseco: Negotiating Sacred and Popular Music and Dance in African Pentecostalism." Pneuma 32, no. 1 (2010): 16–40. http://dx.doi.org/10.1163/027209610x12628362887550.

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AbstractIn post-colonial Africa, Pentecostal-Charismatic Christianity has slowly emerged as an influential shaper of culture and identity through its use of music, media, and dance. This article gives an overview of the transitions that have occurred in African politics, identity awareness, and culture, especially as it relates to the indigenous village public and it’s interface with the external Western public, and how the emergent cultural public has become the most influential player in shaping the African moral universe. Pentecostal-Charismatic Christianity has navigated the shift from a m

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Robbins, Joel. "The Globalization of Pentecostal and Charismatic Christianity." Annual Review of Anthropology 33, no. 1 (2004): 117–43. http://dx.doi.org/10.1146/annurev.anthro.32.061002.093421.

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Chrisna, David Dwi. "All Christians Can Hear God’s Voice." Pneuma 45, no. 2 (2023): 201–21. http://dx.doi.org/10.1163/15700747-bja10092.

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Abstract YWAM is one of the many actors that have played an important role in the “pentecostalization” of global Christianity. Rooted in a classical pentecostal denomination and committed to mission in the spirit of the ecumenical movement, YWAM has been a catalyst for the process of translating, introducing, and disseminating the pentecostal distinctives initially isolated only in classical pentecostal denominations and charismatic renewal groups to the broader Christian world. By looking at YWAM as a product of the classical pentecostal groups who struggled to define their relationship with

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Yong, Amos. "What Spirit(s), Which Public(s)? The Pneumatologies of Global Pentecostal-Charismatic Christianity." International Journal of Public Theology 7, no. 3 (2013): 241–59. http://dx.doi.org/10.1163/15697320-12341296.

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AbstractModern Pentecostalism, named after the Day of Pentecost event in Acts 2, has come to be associated with a theology of the Spirit. Yet whether contemporary pentecostal theology has a coherent understanding of the Spirit, or whether the plurality of pentecostal and charismatic Christianities presume a diversity of pneumatologies instead, are open questions. This article suggests how the many tongues of the Spirit poured out on all flesh on the Day of Pentecost can be said to anticipate the multiplicity of theologies of the Spirit in the present global renewal landscape. Yet it is also pr

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Crace, Benjamin D. "Towards a Global Pneumatological Awareness." Journal of Pentecostal Theology 30, no. 1 (2020): 123–44. http://dx.doi.org/10.1163/17455251-bja10007.

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Abstract Eastern forms of Christianity are being mined as possible sources for deepening and renewing Pentecostal-Charismatic theology, particularly its pneumatology. While applauding these efforts, this article suggests that such strategies are myopically focused on Eastern Orthodoxy while ignoring the riches of Oriental Orthodoxy, the Coptic Orthodox legacy in particular. By providing comparative accounts of Coptic practices of the charismata with the author’s experience within the neo-charismatic milieu, the essay surveys points of contact to heighten interest and underscore potential avenu

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Togarasei, Lovemore. "MODERN/CHARISMATIC PENTECOSTALISM AS A FORM OF ‘RELIGIOUS’ SECULARISATION IN AFRICA." Studia Historiae Ecclesiasticae 41, no. 1 (2015): 56–66. http://dx.doi.org/10.25159/2412-4265/95.

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This paper argues that although Pentecostalism seems to be reviving Christianity in Africa, judging by the number of people attracted to this brand of Christianity, there is an extent to which its practices and beliefs are secular. Perhaps it is this ‘secularisation’ that remains a pull factor of this kind of Christianity. To do so, the paper begins with a brief review of the secularisation theory, reaching a conclusion that secularisation involves people’s concern with proximate (this worldly) issues rather than ultimate (post-mortem) issues. With this understanding of secularisation, the pap

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Togarasei, Lovemore. "HISTORICISING PENTECOSTAL CHRISTIANITY IN ZIMBABWE." Studia Historiae Ecclesiasticae 42, no. 2 (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

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Ng, Christian Nathen. "Pentecostal-Charismatic Imagination and Representation of Jewish Festivals in a Chinese Context." Journal of Festive Studies 6 (December 16, 2024): 239–60. https://doi.org/10.33823/jfs.2024.6.1.191.

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Pentecostal-Charismatic Christianity, a distinctive form of Christianity emphasizing ecstatic spiritual experiences and gifts, has been one of the fastest-growing religions worldwide. The reinvention of Jewish festivals has been on the rise within the Chinese Pentecostal-Charismatic context of Hong Kong. Through fieldwork and content analysis, this ethnographic study investigates Jewish festivals of the 611 Bread of Life Christian Church, one of the largest megachurches in Hong Kong. First, the article briefly describes Pentecostal-Charismatic Christianity in Hong Kong and 611 Church’s backgro

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Tsekpoe, Christian, and Emmanuel Awudi. "Saving Souls and ‘Trees’: An Emerging Model of Pentecostal-Charismatic Eco-Missions in the Church of Pentecost, Ghana." Religions 16, no. 1 (2025): 77. https://doi.org/10.3390/rel16010077.

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The emergence of Pentecostal-Charismatic Christianity in Ghana has historically been characterized by a perceived schism between faith and science. This schism was particularly evident in some Ghanaian Pentecostal-Charismatic Churches (PCCs), where the use of both orthodox and herbal medications was prohibited. The rift between the two domains within the African Pentecostal-Charismatic tradition, which persisted until recent times, highlights significant implications for the intersection of religious beliefs and scientific practises within various African contexts. This traditional one-dimensi

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De Witte, Marleen. "ALTAR MEDIA'S LIVING WORD : TELEVISED CHARISMATIC CHRISTIANITY IN GHANA." Journal of Religion in Africa 33, no. 2 (2003): 172–202. http://dx.doi.org/10.1163/15700660360703132.

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AbstractIn many parts of Africa, charismatic-Pentecostal churches are increasingly and effectively making use of mass media and entering the public sphere. This article presents a case study of a popular charismatic church in Ghana and its media ministry. Building on the notion of charisma as intrinsically linking religion and media, the aim is to examine the dynamics between the supposedly fluid nature of charisma and the creation of religious subjects through a fixed format. The process of making, broadcasting and watching Living Word shows how the format of televisualisation of religious pr

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Pijl, Yvon van der. "Pentecostal-Charismatic Christianity: African-Surinamese Perceptions and Experiences." Exchange 39, no. 2 (2010): 179–95. http://dx.doi.org/10.1163/016627410x12608581119830.

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AbstractPentecostal-Charismatic Christianity (P/C) is one of the fastest-growing religions worldwide. Some scholars connect P/C’s success with broad processes of globalization. Others try to unravel more personal dynamics of conversion. This article seeks to understand both global forces and local cultural reasons to believe. It focuses first on the remarkable paradox that explains the movement’s popularity among African-Surinamese (Caribbean) believers: what appears as P/C’s rejection of their traditional religious system turns out to be a reinterpretation of beliefs and practices. From this

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Meyer, Birgit. "Religious Remediations." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (2005): 155–81. http://dx.doi.org/10.1558/post.v1i2_3.155.

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This article addresses the interface of video-films and Pentecostal-Charismatic Christianity in Ghana. This interface, it is argued, needs to be examined from a position that transcends the confines of film studies and religious studies and leaves behind a secularist perspective on the relationship between religion and film. On the basis of detailed ethnographic research, it is shown that, far from standing apart from the realm of religious beliefs, video-films call upon audio-visual technologies so as to remediate Pentecostal views of the invisible world around which Pentecostal-Charismatic C

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Asamoah-Gyadu, J. Kwabena. "“I Will Not Leave You Orphaned”." Pneuma 42, no. 3-4 (2020): 370–94. http://dx.doi.org/10.1163/15700747-bja10027.

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Abstract This article responds to a simple question: What are the distinctive contributions of Pentecostalism to the making of world Christianity? We cannot touch on every conceivable point in the discussion, and thus for our purposes I identify seven major interrelated areas that ought to stimulate our thoughts in reflecting on Pentecostalism as a global movement influencing world Christianity today. This article is devoted neither to global pentecostal statistical returns, as important as that may be, nor to the different types of pentecostal/charismatic movements in the world. Rather, I foc

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Sian-Chin, Iap. "Is the True Jesus Church a Chinese Indigenous/Independent Pentecostal Denomination? With Special Reference to the Orientalism of Western Scholars toward “Pentecostalism” in the Global South." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 48–71. http://dx.doi.org/10.37819/ijsws.26.259.

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The True Jesus Church has been regarded as a Chinese Indigenous/Independent Pente-costal denomination by scholarship specifically in the area of Global Pentecostal/Charismatic Studies and World Christianity irrespective of those scholar's definitions---inclusive or exclusive. This paper argues that it might be inappropriate for scholarship to define the True Jesus Church as Pentecostals at least for three factors: 1. The refusal from the True Jesus Church to be regarded as Pentecostalism due to its' providential and exclusive self-identity; 2. The primary intent of the establishment of the Tru

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Phan, Peter C. "World Christianity: Its Implications for History, Religious Studies, and Theology." Horizons 39, no. 2 (2012): 171–88. http://dx.doi.org/10.1017/s0360966900010665.

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ABSTRACTThe paper traces the emergence of the concept of “World Christianity” to designate a new academic discipline beyond ecumenical and missiological discussions. It then elaborates the implications of “World Christianity” for the History of Christianity in contrast to Church History and for the study of Christianity as a “world religion.” The paper argues for an expansion of the “cartography” and “topography” of Church History to take into account the contributions of ecclesiastically marginalized groups and neglected charismatic/pentecostal activities. Furthermore, it is urged that in the

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Shew, Paul Tsuchido. "Twentieth Century Christianity and the Pentecostal and Charismatic Movements." THEOLOGICAL STUDIES IN JAPAN, no. 42 (2003): 59–75. http://dx.doi.org/10.5873/nihonnoshingaku.2003.59.

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Olsson, Hans. "Chasing Money: Tourist-Induced Labor Migration and Pentecostal Teachings of Success in Zanzibar." Exchange 49, no. 1 (2020): 3–30. http://dx.doi.org/10.1163/1572543x-12341547.

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Abstract This article explores the role of Pentecostal-Charismatic teachings of growth and success in the context of Christian labor migrants’ efforts to “make it” in the predominantly Muslim society of Zanzibar. The study ethnographically assesses how dreams of making money and accumulating wealth in the islands’ growing tourist economy are addressed in teachings on how to mature spiritually through a combination of classic holiness living and ideas of how to reach and maximize people’s inner potential. Tracing the different theological ideas behind the promise of successfully attaining the g

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Togarasei, Lovemore. "The Pentecostal Gospel of Prosperity in African Contexts of Poverty: An Appraisal." Exchange 40, no. 4 (2011): 336–50. http://dx.doi.org/10.1163/157254311x600744.

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AbstractThis paper discusses the paradox presented by two realities: the situation of extreme poverty in sub-Saharan Africa and the rapid growth of charismatic Pentecostal Christianity with its emphasis on prosperity. Earlier studies on Pentecostalism have identified its success among the poor as a result of its promise of prosperity. Indeed others have viewed this doctrine as an impetus for delusion. This paper critically reviews the Pentecostal gospel of prosperity in the context of the poverty experienced in sub-Saharan Africa. In particular, it discusses the possible contribution of this d

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Vondey, Wolfgang. "Synodality and Charisms: A Pentecostal Perspective on Hierarchical and Spiritual Gifts in the Life and Mission of the Church." Theological Studies 85, no. 3 (2024): 464–89. http://dx.doi.org/10.1177/00405639241266789.

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The aim of this study is to evaluate the relationship of synodality and charisms in Catholic teaching from a Pentecostal perspective. Although a consideration of the charisms is implied in the discussion on synodality in Catholic documents, there exists no comprehensive theology of the nature and function of charisms in their contribution to the synodal journey. A critical identification of the role of charisms, specifically in conversation with the role of hierarchical gifts, and brought into dialogue with the new charismatic movements and communities within Catholicism and Pentecostal Christ

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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 (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 pract

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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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Owiredu, C. Owiredu. "Charismatic theology of the blood in Ghanaian Christianity." Pentecost Journal of Theology and Mission 4 (January 31, 2023): 82–98. http://dx.doi.org/10.62868/pjtm.v4i1.132.

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There are several independent Charismatic churches in contemporary West Africa, where worshippers carry communion wine and olive oil to be prayed upon, and sanctified as sacramental substances and tokens either for spiritual protection or for dealing with various existential problems. However, the belief in tokens is an African phenomenon and not something attributed only to a group of Christians labeled African Charismatics. It is an irony, that while the leaders of the historic mission denominations and classical Pentecostal traditions often dismissed these resources of supernatural succor a

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Asamoah-Gyadu, J. Kwabena. "'Broken Calabashes and Covenants of Fruitfulness': Cursing Barrenness in Contemporary African Christianity." Journal of Religion in Africa 37, no. 4 (2007): 437–60. http://dx.doi.org/10.1163/157006607x230535.

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AbstractChildlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews tha

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Darkwa Amanor, Kwabena. "Pentecostal and Charismatic Churches in Ghana and the African Culture: Confrontation or Compromise?" Journal of Pentecostal Theology 18, no. 1 (2009): 123–40. http://dx.doi.org/10.1163/174552509x442192.

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AbstractThe paper establishes the reality of conflict between Pentecostal and Charismatic Churches in Ghana and the African culture. It examines the history of this conflict since the early days of Christianity in Ghana as well as the causes of the conflict. It also looks at the effects of the conflict on the dialogue expected between Christianity and the African culture, mediation efforts by third party governance and civil society organizations, and the theological implications of the antagonism for the Christian engagement with other non-Christian religions, especially, Islam, which shares

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Pype, Katrien. "Blackberry Girls and Jesus’s Brides." Journal of Religion in Africa 46, no. 4 (2016): 390–416. http://dx.doi.org/10.1163/15700666-12341106.

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Especially since the mid-2000s when cellular communication became more widespread in Kinshasa, Pentecostal leaders and followers increasingly reflect about the proper usage of the handset and insert it into reflections about ‘approved’ (ya malamu) and ‘disapproved’ (ya mabe) types of femininity. Via an examination of the critical role of electronic communication technologies in the construction of ‘Christian femininities’, I bring novel insights on the already much-debated question about Pentecostalism’s contribution to women’s lifeworlds. Amid applause for the liberating workings of Pentecost

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Plüss, Jean-Daniel. "Azusa and Other Myths: The Long and Winding Road from Experience to Stated Belief and Back Again." Pneuma 15, no. 1 (1993): 189–201. http://dx.doi.org/10.1163/157007493x00167.

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AbstractThose must have been marvelous days, when signs and wonders were accompanying the early days of the Pentecostal revival at the beginning of this century. The more Pentecostals search the roots of their movement, the more evidence is found that a charismatic spirituality lies at the heart of the Pentecostal phenomenon that has brought an impulse of renewal to twentieth-century Christianity. I believe that Pentecostals need to learn to appreciate their past metaphorically in order to recover and incorporate that early charismatic spirituality into today's Christian experience. Spiritual

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Cupial, Dariusz M. "Renewal Among Catholics in Poland." Pneuma 16, no. 1 (1994): 227–31. http://dx.doi.org/10.1163/157007494x00201.

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AbstractIn contemporary Polish Christianity there are several strands that have been influenced significantly by the Pentecostal movement of the twentieth century.' Of these, the majority are found among Catholics. Among the many renewal movements that have been born in the womb of the Roman Catholic Church in Poland in the last twenty years, two form part of the worldwide Pentecostal/Charismatic family: the Renewal in the Holy Spirit Movement (Ruch Odnowy w Duchu Swietym) and the Oasis Movement (Ruch Oazowy).

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Griffiths, Mark. "Narrative and numbers: empirical studies of Pentecostal and charismatic Christianity." Practical Theology 11, no. 2 (2018): 199–201. http://dx.doi.org/10.1080/1756073x.2018.1459124.

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Meyer, Birgit. "Christianity in Africa: From African Independent to Pentecostal-Charismatic Churches." Annual Review of Anthropology 33, no. 1 (2004): 447–74. http://dx.doi.org/10.1146/annurev.anthro.33.070203.143835.

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Chimuka, Tarisayi Andrea. "AFRO-PENTECOSTALISM AND CONTESTED HOLINESS IN SOUTHERN AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (2016): 124–41. http://dx.doi.org/10.25159/2412-4265/307.

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The proliferation of charismatic and Pentecostal movements in southern Africa, and indeed the whole continent of Africa, as well as the recurrent competition for recognition and authenticity makes one astounded regarding the direction in which Christianity in Africa is developing. Is this connected to the historic Pentecost recorded in the second chapter of the book of Acts? If it is, why are there acrimony, strife and rivalry among the various members of the Christian body? This paper hypothesises the possibility of a parallel idea of holiness in African traditions which undergirds some of th

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Bompani, Barbara. "‘The memory of persecution is in our blood’: documenting loyalties, identities and motivations to political action in the Ugandan Pentecostal Movement." Journal of Modern African Studies 60, no. 4 (2022): 479–501. http://dx.doi.org/10.1017/s0022278x2200009x.

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AbstractMuch attention has been paid to the growth of Pentecostal-charismatic Christianity in Uganda and the way it has shifted over the past decades from being a minority religion to influencing and shaping the Ugandan public and political spheres. Most of the literature, however, associates the Pentecostal-charismatic dynamic public action with its motivation to promote conservative Christian values, especially around issues of sexuality, HIV/AIDS, reproduction and family values. This article extends this literature by providing a fuller explanation for the reasons behind its public transfor

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Kay, William K. "Martyn Lloyd-Jones’s Influence on Pentecostalism and Neo-Pentecostalism in the UK." Journal of Pentecostal Theology 22, no. 2 (2013): 275–94. http://dx.doi.org/10.1163/17455251-02202011.

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Martyn Lloyd-Jones (1899-1981), by common consent one of the foremost preachers of the 20th century, led evangelical opinion in the UK in the post-war years. His relationship with the Pentecostal-charismatic movement is a matter of debate since anti-charismatic opinion prefers to see in him purely as a representative of traditional Reformed theology. This article argues that his relationship with experiential Christianity led him to accept a position on the work of the Holy Spirit that was close to that of classical Pentecostalism.

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Tsys, A. V. "Typological Identification of Modern Russian Pentecostalism." Pushkin Leningrad State University Journal 1 (2025): 198–224. https://doi.org/10.35231/18186653_2025_1_198.

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Introduction. The article defines the typological model of contemporary Russian Pentecostalism and identifies the characteristics of the two main types using the continuum «neo-Pentecostals - neo-charismatics» based on theoretical and field studies of 30 Pentecostal churches in Russia and the CIS. Before that, an approach to typologization is defined and a definition of Pentecostalism is formulated in connection with recent studies of the genesis and definition of world Pentecostalism. Content. In the main part of the paper two generally accepted typological models of Pentecostalism are consid

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Zurlo, Gina A., Todd M. Johnson, and Peter F. Crossing. "World Christianity and Mission 2021: Questions about the Future." International Bulletin of Mission Research 45, no. 1 (2020): 15–25. http://dx.doi.org/10.1177/2396939320966220.

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This article marks the thirty-seventh year of including statistical information on World Christianity and mission in the International Bulletin of Mission Research. This year it includes details on some of the most frequently asked questions in quantifying mission and global Christianity: the number of missionaries worldwide, global access to the gospel, and the burgeoning Pentecostal/Charismatic movement. The article also provides brief methodological reflections on how the future of this kind of research might change, given the realities of COVID-19.

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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 (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 silen

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Nadezhda, Aleksandrova. "Music and Worship Practices in Neo-Pentecostalism." TECHNOLOGOS, no. 1 (2025): 6–17. https://doi.org/10.15593/perm.kipf/2025.1.01.

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The article is devoted to the relevant topic of religious practice of praise and worship in modern neo-Pentecostal churches. The relevance is due to the fact that the development and transformation of religious practices in modern reality is currently in the focus of attention of researchers, and neo-Pentecostalism, as a dynamic, rapidly developing direction of Christianity, is especially distinguished by a variety of practices and the constant emergence of new concepts. The practice of worship and praise changes very quickly, giving rise to new forms. The purpose of the author is to investiga

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Burchardt, Marian. "Saved from hegemonic masculinity? Charismatic Christianity and men’s responsibilization in South Africa." Current Sociology 66, no. 1 (2017): 110–27. http://dx.doi.org/10.1177/0011392117702429.

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In this article, the author explores the role of religion in social constructions of heterosexual masculinity in South Africa in the context of civil society driven programs to fight sexual and gender-based violence and the spread of HIV. Critically engaging with the concept of hegemonic masculinity and the sociological literature on gender relations in conservative Christian communities, the author examines how Charismatic Christian and Pentecostal communities in the townships of Cape Town negotiate their model of masculinity and gender authority in the context of the prevailing hegemonies of

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Sigler, D. B. "Afro-Pentecostalism: Black Pentecostal and Charismatic Christianity in History and Culture." Journal of American History 99, no. 1 (2012): 286. http://dx.doi.org/10.1093/jahist/jas010.

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Mamiya, Lawrence H. "AFRO-PENTECOSTALISM: BLACK PENTECOSTAL AND CHARISMATIC CHRISTIANITY IN HISTORY AND CULTURE." Ethnic and Racial Studies 35, no. 5 (2012): 946–48. http://dx.doi.org/10.1080/01419870.2012.655753.

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Ganiel, Gladys. "Pentecostal and Charismatic Christianity in South Africa and Zimbabwe: A Review." Religion Compass 4, no. 3 (2010): 130–43. http://dx.doi.org/10.1111/j.1749-8171.2009.00203.x.

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Yong, Amos. "Encyclopedia of Pentecostal and Charismatic Christianity ? Edited by Stanley M. Burgess." Religious Studies Review 32, no. 3 (2006): 183. http://dx.doi.org/10.1111/j.1748-0922.2006.00088_28.x.

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Ngong, David. "Contesting Conversions in African Christian Theology: Engaging the Political Theology of Emmanuel Katongole." Mission Studies 36, no. 3 (2019): 367–90. http://dx.doi.org/10.1163/15733831-12341675.

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Abstract This article argues that Emmanuel Katongole’s theology focuses on contesting conversions in African Christianity. To him, conversions that have so far taken place in much of African Christianity, especially those informed by the theology of inculturation, have not adequately emphasized the formation of critical Christian social imagination that would challenge the violent politics of the postcolonial nation-state in Africa. The article engages Katongole’s theology by showing how his understanding of conversion aligns him with a form of African Christianity which he criticizes – the ne

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Stern, Fábio, and Silas Guerriero. "Evangelical coaching: New Age elements in Brazilian Charismatic Christianity." Religiones y religiosidades en América Latina, no. 26 (December 31, 2020): 63–82. http://dx.doi.org/10.36551/2081-1160.2020.26.63-82.

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rom the 1990s on, the New Age ceased to be visible only among the exclusivist groups of salvific character, typical of the 1970s. Its values began to be disseminated among the broader culture through what was called the New Age ethos. This article seeks to show how these values are seen even among Brazilian Pentecostal Denominations. To this end, we adopt life coaching as an object. We briefly return to the history of life coaching and its relation to the New Age. We then explain how the spread of the New Age ethos into the broader society led to the incorporation of some of the New Age values

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Asamoah-Gyadu, J. Kwabena. "‘Bless and do not curse’: Weaponisation of the Spoken Word in African Pentecostal/Charismatic Christianity." Studies in World Christianity 29, no. 3 (2023): 242–67. http://dx.doi.org/10.3366/swc.2023.0444.

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Christianity in Africa has changed in several ways since the rise of the independent church movement early in the twentieth century. Among the changes that have taken place is the way in which Christianity is instrumentalised against the forces of evil that impair human efforts at flourishing. In contemporary Pentecostal/charismatic Christianity with its emphasis on prosperity and well-being, imprecatory prayers and curses have become important in dealing with the shortfalls of this gospel of success and upward mobility. The use of curses, although justified by its exponents by appeal to vario

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