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Journal articles on the topic 'Pentecostal-Charismatic movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Daniels, David D. "Future of North American Pentecostalism." Pneuma 42, no. 3-4 (2020): 395–414. http://dx.doi.org/10.1163/15700747-bja10024.

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Abstract This essay proposes first to chart the future of the pentecostal-charismatic movement in North America in terms of demographers’ projection of the movement’s numerical growth and other factors. Demographic growth is related to the continual arrival, in the near future, of pentecostal-charismatic Christians, other Christians, and potential converts to North America by way of diasporas mostly associated with the Global South. Second, within North America, these diasporas will continue to form transnational pentecostal-charismatic denominations with their international headquarters locat

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2

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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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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Ware, Frederick L. "Neo-Pentecostal Spirituality and Theology of Creativity in the Work of Barbara A. Holmes." Pneuma 35, no. 1 (2013): 75–86. http://dx.doi.org/10.1163/15700747-12341267.

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Abstract The works of black Pentecostal scholars who are members of classical Pentecostal denominations are well recognized. Less is known, however, about the work of black Pentecostal scholars from denominations rooted in different historical movements. One such Pentecostal scholar worthy of recognition is Barbara A. Holmes. While she self-identifies as Pentecostal/Charismatic, she is more accurately classified as neo-Pentecostal. The story of her spiritual journey reveals the complex routes and profound contributions of Pentecostalism toward the Charismatic movement in historic denominations

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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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Macchia, Frank D. "God Present in a Confused Situation: The Mixed Influence of the Charismatic Movement on Classical Pentecostalism in the United States." Pneuma 18, no. 1 (1996): 33–54. http://dx.doi.org/10.1163/157007496x00047.

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AbstractThis confused response to the Charismatic movement2 by an official of the Assemblies of God is typical of what many classical Pentecostals in the United States have felt in their struggle over the past three decades to come to terms with the obvious proliferation of extraordinary signs and gifts of the Holy Spirit among members of mainline churches. In the past, Pentecostals viewed these churches as the chief opponents of the latter-day bestowal of supernatural signs and wonders. Apparently, without the permission of Pentecostals, the Spirit of God was suddenly being felt in Charismati

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Mapuranga, Tapiwa. "Bargaining with Patriarchy?" Fieldwork in Religion 8, no. 1 (2013): 74–91. http://dx.doi.org/10.1558/firn.v8i1.74.

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The status of women remains contested. While women constitute the majority of members in literally all religions, the top positions tend to be monopolised by men. An array of historical, cultural, theological and socio-economic reasons has been proffered to account for this anomaly. New religious movements have often promised women liberation and emancipation. In Africa, Pentecostal and neo-Pentecostal movements have accorded women leadership roles as they interrogate missionary Christianity. This study examines women’s notable rise to influential leadership within the Pentecostal movement in

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8

Matulevicius, Saulius. "From Pentecost to 'inner healing': religious change and Pentecostal developments in the post-socialist Lithuanian Catholic milieu." Approaching Religion 5, no. 1 (2015): 67–78. http://dx.doi.org/10.30664/ar.67564.

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In this article the author describes the religious change that took place in the Catholic milieu of post-Soviet Lithuania. Following the arrival of global Pentecostal trends to the country a Catholic form of Pentecostalism, known as Catholic Charismatic Renewal (CCR) also arrived. The author describes what changes the CCR brought and how the Pentecostal developments paved the way for this other movement to emerge. Dynamic developments of the CCR unexpectedly took a turn towards the discourse and practice of healing, which triggered the emergence of another movement, known as the Inner Healing

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Lie, Geir. "The Theology of E. W. Kenyon: Plain Heresy or Within the Boundaries of Pentecostal-Charismatic "Orthodoxy"?" Pneuma 22, no. 1 (2000): 85–114. http://dx.doi.org/10.1163/157007400x00079.

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AbstractEssek William Kenyon (1867-1948) is a figure not readily identified by students of American religious history, and yet his influence on the twentieth-century religious history (particularly its Pentecostal and Charismatic expressions) is profound....Although Kenyon himself was never a Pentecostal, his influence on this segment of Christendom is extensive. Indeed, the earliest and most profound split among Pentecostals came as the result of William Durham's sermons on "the Finished Work of Christ"teachings that he apparently had received from Kenyon....Kenyon's writings have been widely

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Mokienko, M. "Missionary ecclesiology in the early Pentecostal years." Ukrainian Religious Studies, no. 67 (May 28, 2013): 83–92. http://dx.doi.org/10.32420/2013.67.313.

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The most dynamic segment of the Protestant enclave of the twentieth century. consider the Pentecostal movement. His limits and variability have greatly corrected the global religious atlas. By some estimates, the number of followers of various Pentecostal communities reached the limit of millenia from 400 to 600 million followers75. Despite the doubts that may arise in the predictions of D. Barrett and others, it is difficult to deny that the success of Pentecostal / charismatic missionary activity in the second half of the twentieth century was spectacular.

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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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Anderson, Allan. "Diversity in the Definition of "Pentecostal/Charismatic" and Its Ecumenical Implications." Mission Studies 19, no. 1 (2002): 40–55. http://dx.doi.org/10.1163/157338302x00170.

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AbstractDefining the terms "Pentecostal" and "Charismatic" is a significant issue in the study of global Pentecostalism, but is not easily achieved. A clear sense of identity hinders Pentecostals from being truly ecumenical. Diversity is a primary defining issue for Pentecostal identity, although some self-definitions by Pentecostals attempt to demonstrate "distinctiveness" and create unnecessarily strained relationships with other Christians. An inclusive definition should be adopted in order to avoid both the bigotry of excluding those who do not agree with a particular understanding ofthe S

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Bartoș, Emil. "The Three Waves of Spiritual Renewal of the Pentecostal-Charismatic Movement." Review of Ecumenical Studies Sibiu 7, no. 1 (2015): 20–42. http://dx.doi.org/10.1515/ress-2015-0003.

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Abstract The study focuses on the historical dogmatical analysis of the three waves of spiritual renewal which started in the early twentieth century and affected most Christian denominations by focusing on the manifestation of the spiritual gifts. The author will identify the major historical dogmatical influences of the Pentecostal-Charismatic movement, the characteristics and the leaders of the movement, as well as the directions of development on the personal and on the community level.

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de Witte, Marleen. "Pentecostal Forms across Religious Divides: Media, Publicity, and the Limits of an Anthropology of Global Pentecostalism." Religions 9, no. 7 (2018): 217. http://dx.doi.org/10.3390/rel9070217.

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Scholars of Pentecostalism have usually studied people who embrace it, but rarely those who do not. I suggest that the study of global Pentecostalism should not limit itself to Pentecostal churches and movements and people who consider themselves Pentecostal. It should include the repercussions of Pentecostal ideas and forms outside Pentecostalism: on non-Pentecostal and non-Christian religions, on popular cultural forms, and on what counts as ‘religion’ or ‘being religious’. Based on my ethnographic study of a charismatic-Pentecostal mega-church and a neo-traditional African religious movemen

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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.

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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This S

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Kalu, Ogbu. "Pentecostal and Charismatic Reshaping of the African Religious Landscape in the 1990s." Mission Studies 20, no. 1 (2003): 84–109. http://dx.doi.org/10.1163/157338303x00061.

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AbstractIn this arcticle, Nigerian Ogbu Kalu utilizes two broad models that emphasize how religion reinvents daily life and culture, and how it does so by utilizing signals of transcendence in the sphere of human existence. Kalu argues that religion needs to be examined as a central category of cultural practice in which lived lives embody an evolving religious understanding of the ultimate meaning of life. Sociologists of religion may miss the driving force of religious power in religious movements by paying too much attention to functions of such movements in social structures. In all these,

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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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Folk, Holly. "Hit Gyülekezete." Nova Religio 20, no. 3 (2017): 101–16. http://dx.doi.org/10.1525/nr.2017.20.3.101.

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In this Field Notes contribution, I report on one of the largest Pentecostal church networks in Central Europe. Led by charismatic pastor Sándor Németh, Faith Church reflects trends in the globalization of Pentecostalism and the regional experience of post-Communist countries. Faith Church (Hit Gyülekezete) embraces three distinctive theologies running through contemporary evangelicalism: the charismatic gifts associated with the Toronto Blessing; the prosperity gospel of the Word of Faith movement; and philo-Semitic Christian Zionism. The evening service I attended in Budapest was structured

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McMahan, Oliver. "A Living Stream: Spiritual Direction within the Pentecostal/Charismatic Tradition." Journal of Psychology and Theology 30, no. 4 (2002): 336–45. http://dx.doi.org/10.1177/009164710203000408.

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Charismatics and Pentecostals have a relatively brief history and tradition. In the short span of just over one hundred years for Pentecostals and fifty years or less for Charismatics, there are a number of characteristics that have emerged. Charismatics and Pentecostals have sought renewal but may, in their desire to return to their initial spiritual experiences of believing and Spirit Baptism, have missed more opportunities for reflection. Their spiritual directors have been diverse but close to the community of believers. The closeness of the community has seemed like a family as much as a

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Prior, John Mansford. "REFORMASI PANTEKOSTAL SEBAGAI PEREMAJAAN KEKRISTENAN PALING RADIKAL SEJAK PEMBARUAN JOHN CALVIN." Jurnal Ledalero 15, no. 2 (2016): 323. http://dx.doi.org/10.31385/jl.v15i2.42.323-346.

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The Pentecostal Churches and Charismatic movements within the mainstream Churches are by far the fastest growing sectors of Christianity. In particular, migrants are attracted from their mainstream ecclesial roots to a myriad of Pentecostal communities in urban settings, to congregations that are small and welcoming, but also to the mega-Churches. This essay looks at key characteristics of urban migrants and the significant elements of the Pentecostal/charismatic communities that attract them as new members. Particular attention is given both to the evolving political dimension of these commun

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Shmihelskyy, M. V. "New religious movements and youth." Ukrainian Religious Studies, no. 21 (December 18, 2001): 119–25. http://dx.doi.org/10.32420/2002.21.1236.

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The number of young people who grew up in the new, democratic conditions of an independent Ukrainian state, where the democratic foundations of freedom of conscience and religion are laid down, is constantly increasing. Youth is the founders and foundation of many religious movements in Ukraine. Thus, the Christian charismatic movement in Ukraine does not go without youth. It arose on the basis of the autonomous Pentecostal and youth wing of the Baptist communities. And now this current of Protestantism fills its ranks at the expense of young adherents.

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Moudry, Susan Lyn. "Before There Were Charismatics." PNEUMA 40, no. 4 (2018): 517–33. http://dx.doi.org/10.1163/15700747-04004003.

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Abstract Pentecostalism came to Pittsburgh prior to the 1967 Catholic Charismatic Movement through the life and teaching of Charles Hamilton Pridgeon. Although Pridgeon commonly appears in texts about Pentecostalism as a footnote to the larger story, he offers an interesting case study. His journey into the pentecostal ranks illustrates diversity among early pentecostal leaders both theologically and socially. Pridgeon, then, offers a lens for viewing Pittsburgh’s early encounter with Pentecostalism, while also demonstrating motives for such groups as the Assemblies of God who defined theologi

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Asamoah-Gyadu, J. Kwabena. "Of 'Sour Grapes' and 'Children's Teeth': Inherited Guilt, Human Rights and Processes of Restoration in Ghanaian Pentecostalism." Exchange 33, no. 4 (2004): 334–53. http://dx.doi.org/10.1163/1572543042948295.

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AbstractThe rise of the Pentecostal/Charismatic movement in African countries like Ghana has inspired new ways of dealing with the challenges of life. A critical area of operation for the movement is the 'healing and deliverance' ministry. One of its main aims is to help people deal with inherited guilt through rituals for healing the past. The worldview of mystical causality that underlies a system of shrine slavery among the Ewe of Ghana called Trokosi, offer one example from traditional religions, of how such traditional institutions may stigmatise victims and generations after them, someti

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Rice, Monte Lee. "Practicing the Passion of Pentecost." Pneuma 43, no. 1 (2021): 43–71. http://dx.doi.org/10.1163/15700747-bja10015.

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Abstract Scholars are steadily situating pentecostal studies within the embodiment turn, recognizing its foci as imperative to ongoing twenty-first-century pentecostal/charismatic studies. Yet this enjoins greater movement beyond the earlier “linguistic turn,” which too often overlooked the crucial perspectival role of human flesh. For from the horizons of incarnation and Pentecost, Christian faith propagates God’s turn toward flesh. This suggest that pentecostal spirituality generates an eschatological urgency. Fostering this “urgency” into the twenty-first century, however, requires recastin

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Taru, Josiah. "Envisioning an alternative: a Pentecostal Charismatic movement and everyday life in postcolonial Zimbabwe." Religion, State and Society 48, no. 4 (2020): 239–55. http://dx.doi.org/10.1080/09637494.2020.1809934.

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Yong, Amos. "Disability and the Gifts of the Spirit: Pentecost and the Renewal of the Church." Journal of Pentecostal Theology 19, no. 1 (2010): 76–93. http://dx.doi.org/10.1163/174552510x489973.

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AbstractThe interface between the disability rights movement and renewal Christianity has been one of missed opportunities in part because of the centrality of healing in renewal Christian circles. This essay delineates the challenges that occur at this intersection and charts the way toward a renewal theology of disability in dialogue with J. Rodman Williams, one of the leading theologians of the charismatic and neo-Pentecostal movements. Central to such an endeavor is the articulation of an inclusive ecclesiology derived from the Pauline metaphor of the body of Christ animated by the Spirit'

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Kim, Sung-Gun. "The Heavenly Touch Ministry in the Age of Millennial Capitalism." Nova Religio 15, no. 3 (2012): 51–64. http://dx.doi.org/10.1525/nr.2012.15.3.51.

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Neo-liberal globalization (also known as “millennial capitalism”) and the neo-Pentecostal-charismatic movement seem to be converging and spreading in the same areas of the globe. Against a backdrop of Pentecostal growth from its coalescence with indigenous shamanism in modern Korea, Presbyterian Elder and scientist Ki-Cheol Son, famous for his charismatic preaching and healing ministry, founded the Heavenly Touch Ministry (HTM) in Seoul in 2004. Unlike most Reformed Charismatics, he promotes the idea that God wants Christians to be successful, with special attention to financial prosperity. Th

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McCauley, John F. "Pentecostalism as an Informal Political Institution: Experimental Evidence from Ghana." Politics and Religion 7, no. 4 (2014): 761–87. http://dx.doi.org/10.1017/s1755048314000480.

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AbstractInformal institutions continue to govern political exchange in Africa, but the traditional, ethnic-based form of “big man rule” is now threatened by an alternative informal institution — charismatic Pentecostalism. This study evaluates the status of Pentecostalism empirically, in a micro-level experiment in Ghana. Using data from a variant of the dictator game, in which participants divide a resource endowment with randomly assigned partners as well as cultural leaders, the study provides evidence of Pentecostal exclusivity, excessive allegiance to leaders, and a shift away from ethnic

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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*." Pneuma 34, no. 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.

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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibi

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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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Benyah, Francis. "Pentecostalism and Development Discourse in Sub-Saharan Africa." Mission Studies 36, no. 3 (2019): 391–415. http://dx.doi.org/10.1163/15733831-12341676.

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Abstract Until recently, religion has been quite a neglected subject of enquiry to development workers and policy makers. This neglect is as a result of the suspicious, corrosive and irrational view many attach to religion as a vital instrument for development. This article, discusses how Pentecostal theology of salvation evinces a development ethos that needs to be taken seriously by policy makers and development workers. Focusing on some of the religious practices and initiatives undertaken by Pentecostal/Charismatic churches as an aspect of their theology of salvation, this article demonstr

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Sutoyo, Daniel. "Analisis Historis terhadap Teologi Gerakan Pentakostalisme." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (2018): 167. http://dx.doi.org/10.30648/dun.v2i2.171.

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Abstract. The purpose of this paper is to explain the historical developments, doctrines and behaviors that appear in every Pentecostal movement, so that we can distinguish between the First Wave movement, the Classical Pentecost, the Second Wave Movement, the Charismatic Movement, the Third Wave Movement, the Sign Movement and the Miracles, and Fourth Wave Movement, New Apostolic Reformation Movement (NAR). The method in this study is the study of historical analysis on the history of the development of each wave movement Pentecostalism. Through the analysis it is concluded that every wave of

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Nel, Marius. "Pentecostal Canon of the Bible?" Journal of Pentecostal Theology 29, no. 1 (2020): 1–15. http://dx.doi.org/10.1163/17455251-02901001.

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Classical Pentecostalism is traditionally regarded as a restorationist movement that justified its origins and explained its new practices as a continuation of the early church, as a work of the Spirit. For that reason, the gifts of the Spirit (charismata) were purportedly restored to the twentieth-century Pentecostal movement. Early Pentecostalism also claimed that they followed the early church in its hermeneutical prerogatives of reading the Bible through the lens of their charismatic practices. The article poses the question whether Pentecostalism in its restorationist urge should not reco

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Sousa, Luis Fernando De Carvalho. "O empoderamento da mulher a partir da experiência pentecostal." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (2018): 123. http://dx.doi.org/10.20890/reflexus.v12i19.707.

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O presente artigo tem por intuito abordar o empoderamento da mulher a partir da experiência pentecostal. Os referenciais teóricos para tal empreitada são tomados dos clássicos das ciências de religião como, por exemplo, Cliford Geertz A interpretação das culturas (1989); O poder simbólico (2002) de Pierre Bourdieu; O dossel sagrado de Peter Berger (1985) dentre outros e textos que refletem a partir da realidade da mulher no pentecostalismo como é o caso de Carismáticos e pentecostais (1996) Maria das Dores Campos Machado e Experiências religiosas de mulheres pentecostais chilenas (2010) de Eli

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Hedlund, Roger E. "Book Review: Azusa Street and Beyond: One Hundred Years of Commentary on the Global Pentecostal/Charismatic Movement." International Bulletin of Missionary Research 30, no. 2 (2006): 97. http://dx.doi.org/10.1177/239693930603000213.

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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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Warren, E. Janet. "‘Spiritual Warfare’: A Dead Metaphor?" Journal of Pentecostal Theology 21, no. 2 (2012): 278–97. http://dx.doi.org/10.1163/17455251-02102007.

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The term ‘spiritual warfare’, referring to the Christian’s battle with evil spirits, was popularized by the Pentecostal/Charismatic movement and is the predominant language used in contemporary Christianity to describe encounters with evil spirits. This paper reviews the prevalence of military metaphors in popular and scholarly writings, and examines the problems associated with warfare language from linguistic, biblical, theological and psycho-social perspectives. I suggest that ‘spiritual warfare’ has become a dead metaphor: its metaphorical insights have been lost and other metaphors are ne

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

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AbstractThe globally mushrooming Pentecostal-charismatic movement is a challenge, not only for the so-called mainline or historic churches, but also for the older traditional Pentecostal churches and also for the Mission Churches in the southern hemisphere who originate in the two former mentioned contributions in mission. Mostly these southern churches are independent in the meanwhile, but struggling for an authentic theological identity which is based in the scripture but is also able to respond to the questions of cultural and post-modern identity in the era of globalization. Focusing these

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Sutoyo, Daniel. "New Apostolic Reformation dan Pengaruhnya terhadap Eklesiologi." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (2020): 264–74. http://dx.doi.org/10.30648/dun.v4i2.289.

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Abstract. This article aimed to describe the New Apostolic Reformation movement impact in an ecclesiological view. The New Apostolic Reformation movement, also known as the fourth wave of pentecostalism, in its theology looks more radical than the previous wave movement. This movement is a non-denominational and has a big impact to the churches, especially those of Pentecostal-Charismatic. The method used in this study was descriptive analytic using literature studies relating to the movement. Through this study it could be concluded that the New Apostolic Reformation movement has a major infl

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Stephens, Randall J. "“Where else did they copy their styles but from church groups?”: Rock ‘n’ Roll and Pentecostalism in the 1950s South." Church History 85, no. 1 (2016): 97–131. http://dx.doi.org/10.1017/s0009640715001365.

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Church leaders and laypeople in the US went on the defensive shortly after rock and roll became a national youth craze in 1955 and 1956. Few of those religious critics would have been aware or capable of understanding that rock ‘n’ roll, in fact, had deep religious roots. Early rockers, all southerners—such as Elvis Presley, Johnny Cash, Little Richard, Jerry Lee Lewis, and James Brown—grew up in or regularly attended pentecostal churches. Pentecostalism, a vibrant religious movement that traced its origins to the early 20th century, broke with many of the formalities of traditional protestant

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Synan, Vinson. "A History of the Charismatic Movement in Britain and the United States of America: The Pentecostal Transformation of Christianity." Pneuma 33, no. 1 (2011): 162–63. http://dx.doi.org/10.1163/157007411x555018.

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Ray, Donna. "Aimee Semple McPherson and Her Seriously Exciting Gospel." Journal of Pentecostal Theology 19, no. 1 (2010): 155–69. http://dx.doi.org/10.1163/174552510x491583.

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AbstractAimee Semple McPherson (1890-1944)—charismatic revivalist and founder of the International Church of the Foursquare Gospel—was better known for her spell-binding performances and personal escapades than for her ideas. But, in fact, she was as serious about theology as she was about putting on a good show. McPherson's 'deeper teachings', as she called them, didn't reach the masses because they could not be easily packaged for the tabloid newspapers, radio, or stage. Had McPherson's many detractors read her written works, which are examined in this paper, they would have found a theology

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Heslam, Peter S. "The Rise of Religion and the Future of Capitalism." De Ethica 2, no. 3 (2016): 53–72. http://dx.doi.org/10.3384/de-ethica.2001-8819.152353.

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The rise of religion and the rise of capitalism are currently occurring in roughly the same geographical regions (Latin America, Asia, and Africa). Although both religion and capitalism are often ignored, or are regarded negatively, within development circles, this article reflects on their potential for human wellbeing when they convergence. Its focus is on the socio-economic significance of what the author calls the Evangelical Pentecostal Charismatic Movement (EPCM), which accounts for most of the growth of Christianity, the world’s largest religion. He argues that the movement’s stimulatio

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McAlister, Elizabeth. "Humanitarian Adhocracy, Transnational New Apostolic Missions, and Evangelical Anti-Dependency in a Haitian Refugee Camp." Nova Religio 16, no. 4 (2013): 11–34. http://dx.doi.org/10.1525/nr.2013.16.4.11.

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This article addresses religious responses to disaster by examining how one network of conservative evangelical Christians reacted to the Haiti earthquake and the humanitarian relief that followed. The charismatic Christian New Apostolic Reformation (or Spiritual Mapping movement) is a transnational network that created the conditions for post-earthquake, internally displaced Haitians to arrive at two positions that might seem contradictory. On one hand, Pentecostal Haitian refugees used the movement’s conservative, right-wing theology to develop a punitive theodicy of the quake as God’s punis

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Lee, Song Kon. "디아코니아 관점에서 본 오순절/은사주의 운동 연구". Theology of Mission 60 (30 листопада 2020): 279–318. http://dx.doi.org/10.14493/ksoms.2020.4.279.

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Clarke, Clifton. "A Review of Graham Twelftree, In the Name of Jesus: Exorcism among Early Christians." Journal of Pentecostal Theology 17, no. 2 (2008): 137–44. http://dx.doi.org/10.1163/174552508x377448.

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AbstractGraham Twelftree is one of few New Testament theologians who has approached the place and practice of exorcism among early Christians in the New Testament documents in a manner that takes the New Testament text as a whole seriously. This review commends Dr. Twelftree for his helpful (yet challenging) study of these exorcism narratives. The reviewer examines this work through the lens of a missiologist and contextual theological perspective. In the light of this vantage point he urges the author, who has a global readership, to reflect more critically as to his own hermeneutical and epi

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Mildnerová, Kateřina. "African Independent Churches in Zambia (Lusaka)." Ethnologia Actualis 14, no. 2 (2014): 8–25. http://dx.doi.org/10.1515/eas-2015-0001.

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ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Z

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Knowles, Brett. "Barry Chant, The Spirit of Pentecost: The Origins and Development of the Pentecostal Movement in Australia, 1870-1939, Asbury Theological Seminary Series in World Christian Revitalization Movements in Pentecostal/Charismatic Studies 5 (Lexington, KY: Emeth Press, 2011). xxiii + 424 pp. $45.00 paperback." Pneuma 34, no. 3 (2012): 453–54. http://dx.doi.org/10.1163/15700747-12341250.

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Anderson, Allan H. "Peter G.A. Versteeg, The Ethnography of a Dutch Pentecostal Church: Vineyard Utrecht and the International Charismatic Movement (Lewiston, NY: Edwin Mellen Press, 2010). iv + 369 pp. $129.95 hardback." Pneuma 34, no. 3 (2012): 433–34. http://dx.doi.org/10.1163/15700747-12341241.

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Tavares, Sinivaldo. "De que se ocupa a Cristologia?: Pressupostos e relevância." Revista Eclesiástica Brasileira 62, no. 245 (2002): 5. http://dx.doi.org/10.29386/reb.v62i245.1984.

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Este estudo enfatiza a peculiaridade da Cristologia, concebida como reflexão feita em estreita relação com a concreta experiência de fé eclesial. É do húmus da fé que a Cristologia extrai a seiva necessária à sua sobrevivência. São muitos os desafios que emergem no seio das comunidades cristãs atuais, no tocante à fé em Jesus Cristo. O Autor prioriza dois fenômenos que estão na origem dos principais desafios: o "retorno do sagrado aliado à expansão vertiginosa do "movimento pentecostal ", e o "diálogo inter-religioso ". Com o intuito de robustecer a fé eclesial, propõe um confronto entre fé ec

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