Academic literature on the topic 'Pentecostal churches – Nigeria – Sermons'
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Journal articles on the topic "Pentecostal churches – Nigeria – Sermons"
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Haugen, Heidi Østbø. "African Pentecostal Migrants in China: Marginalization and the Alternative Geography of a Mission Theology." African Studies Review 56, no. 1 (2013): 81–102. http://dx.doi.org/10.1017/asr.2013.7.
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Abstract:The city of Guangzhou, China, hosts a diverse and growing population of foreign Christians. The religious needs of investors and professionals have been accommodated through government approval of a nondenominational church for foreigners. By contrast, African Pentecostal churches operate out of anonymous buildings under informal and fragile agreements with law-enforcement officers. The marginality of the churches is mirrored by the daily lives of the church-goers: Many are undocumented immigrants who restrain their movements to avoid police interception. In contrast to these experiences, the churches present alternative geographies where the migrants take center stage. First, Africans are given responsibility for evangelizing the Gospel, as Europeans are seen to have abandoned their mission. Second, China is presented as a pivotal battlefield for Christianity. And finally, Guangzhou is heralded for its potential to deliver divine promises of prosperity. This geographical imagery assigns meaning to the migration experience, but also reinforces ethnic isolation. The analysis is based on in-depth interviews, participant observation, and video recordings of sermons in a Pentecostal church in Guangzhou with a predominately Nigerian congregation.
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Oguntola Laguda, Danoye. "RELIGION, LEADERSHIP AND STRUGGLE FOR POWER IN NIGERIA: A CASE STUDY OF THE 2011 PRESIDENTIAL ELECTION IN NIGERIA." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 219–33. http://dx.doi.org/10.25159/2412-4265/225.
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The crisis of leadership today in Nigeria provides a formidable challenge to political and other social scientists. Between 1999 and 2015 several elections have been held with many leaders elected and sworn into office; with interactions between religion and politics the ongoing subject of academic analysis (Abubakar 1984; Igboin 2012; Kukah 1998; Oguntola-Laguda 2008; and so forth). Political office holders often drew on religious ideas, practices and symbols as a tool of negotiation with the electorate during political campaigns. As a result, candidates were often selected based on their religious rhetoric and affiliations. Thus the debate about Muslim/Muslim or Muslim/Christian tickets emerged as a key issue in the elections. Religious leaders are often political actors in the elections. There were several media allegations that some religious leaders were complicit in compromising and corrupting the electoral process. Many prophetic statements preceded the 2011 elections. For example, the prominent Pentecostal leader and presidential candidate, Pastor Kris Okotie, the general overseer of Household of God Church in Lagos, prophesied (unsuccessfully) that he would be sworn in as president after the election. In this paper we will examine how political leaders managed (or manipulated) their religious claims and allegiances in the pre- and post-election periods in 2011, against the backdrop of a religiously pluralistic setting such as Nigeria, and the resultant contradictions. Particular attention will be paid to the concepts of power and authority, as these are central to both worlds of religion and politics. Additionally, I will discuss the varying differentiations of the religious and political domains in the political process, campaign speeches, sermons and prophecies, perceptions of individual politicians, as well as media and popular opinion.
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Akinwotu, Samuel Alaba. "A pragma-rhetorical study of selected Pentecostal sermons in Nigeria." Crossroads. A Journal of English Studies, no. 33(2) (2021): 4–19. http://dx.doi.org/10.15290/cr.2021.33.2.01.
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This study examines persuasion and communicative intentions in Pentecostal sermons in Nigeria. Notwithstanding the high scholarly inputs in religious discourse, no single work has examined the devices employed to achieve persuasion and conviction as well as communicative intentions in Pentecostal sermons in Nigeria. This work examines twelve sermons of selected Pentecostal preachers in Nigeria by drawing insights from rhetoric and pragmatic act to account for persuasion and communicative intentions in the data. Findings reveal that preachers strategically deploy rhetorical question; direct address and direct command; metaphor; repetition and structural parallelism; and they develop convincing arguments through logic/reason. It is also revealed that preachers share experiences with their listeners and they assume divine role by speaking authoritatively to convince their listeners into accepting their propositions. Preachers perform pragmatic acts of asserting/stating, encouraging, assuring, directing, commanding, praising, etc. The study has further confirmed that Pentecostal sermons can be used for public mobilisation.
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de Jong, Kees. "The Growth of the Pentecostal-Charismatic Churches in Indonesia." Exchange 45, no. 2 (2016): 195–201. http://dx.doi.org/10.1163/1572543x-12341401.
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In Indonesia, a country with a Muslim majority, Pentecostal / Charismatic churches are growing in urban contexts. Young people especially are attracted by the living worship of the Pentecostal / Charismatic churches, organised very professionally with an integration of multimedia, music, decor and lighting. The pop and rock music is most attractive, in combination with the sermons of the pastors which are simple and near to the daily life experiences, showing how Jesus is near to everybody, giving comfort, forgiveness, healing, direction and even material prosperity and happiness. Young people, coming from the countryside to big cities appreciate Pentecostal / Charismatic churches as a sign of modernity. As regards their relations with Islam, some Muslims do not like the worship of Pentecostal / Charismatic churches in big shopping malls. Other Muslims benefit from the social activities of Pentecostal / Charismatic churches, on condition that they are not forced to become Christians. Most of the relations are indifferent, as long as they do not disturb each other.
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Johnson, Stephen D. "Pastoral Response to the Clinton-Lewinsky Affair in Conservative and Liberal Churches." Psychological Reports 93, no. 3_suppl (2003): 1083–94. http://dx.doi.org/10.2466/pr0.2003.93.3f.1083.
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The study examined what factors led pastors to say something either negative or positive about former President Clinton's affair with Monica Lewinsky for a sample from “Middletown.” There was no significant difference between three Protestant categories (Holiness/Pentecostal, white conservative Protestant, and mainline Protestant) in whether ministers said something or not. Analysis for those who said something indicated that the ministers who made the most critical statements in their sermons were from the most conservative/orthodox of our category of churches, i.e., Holiness/Pentecostal congregations, from the strictest churches and from churches with the greatest number of Republicans (betas were .30, .26, and .19, respectively). Also, members of Holiness/Pentecostal churches were more likely to be working class but not more Republican. Possible explanations are discussed.
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Gaiya, Musa A. B. "Charismatic and Pentecostal Social Orientations in Nigeria." Nova Religio 18, no. 3 (2014): 63–79. http://dx.doi.org/10.1525/nr.2015.18.3.63.
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This article identifies two responses to social challenge by charismatic Pentecostal churches in Nigeria. I argue that churches taking a centripetal position are either socially passive or they collude with corrupt leaders and groups who undermine efforts toward political, social and human improvement; yet, in their engagement with society they offer spiritual solutions to myriad social and political problems. Conversely, churches taking a centrifugal approach try to confront political and social problems, but these churches are relatively few and located primarily in Lagos, although they are growing in influence. I conclude that charismatic Pentecostalism in Nigeria currently is shifting from strictly spiritual solutions to sociopolitical problems to an emphasis on meeting social needs in practical ways.
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Okwuosa, Lawrence N., Favour C. Uroko, Michael Mokwenye, Uchechukwu Monica Agbo, and Stella Chinweudo Ekwueme. "Double Denominational Belonging among Youths in Nigeria: Implications on Christianity." Journal of Youth and Theology 19, no. 1 (2020): 95–114. http://dx.doi.org/10.1163/24055093-bja10003.
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Christendom is fragmented in many denominations with different religious beliefs and histories that make them distinct and different from one another. In Nigeria the mainline denominations are Catholic, Anglican, Methodist, Presbyterian and Assemblies of God churches with the many multi-faceted Pentecostal churches gradually making serious in road into the religious arena. This is a qualitative research. Oral interviews were conducted by the researcher and research assistants to generate data. The data so collected was then analyzed through the phenomenological method to arrive at results. The population of the study is Christian Nigerian Youths who belong to double denominations. Furthermore, using the snowball sampling technique, youths who belong to double denominations were located (34 males and 34 females from each establishment representing the various states). 340 respondents were interviewed in all. Pentecostal churches are not so distinct in their faith beliefs as the other main churches. Because of their rich spirited liturgical celebrations, scripturally and prosperity appealing messages, penchant for healing, miracles and casting out of demons and lose hierarchical structures, young people are easily drawn to them. Young Christians while not denouncing their membership of mainline Christian churches have joined the different Pentecostal groups that dot every nook and crony of the society. The paper addresses this phenomenon and its impact on Christianity by using library findings and oral interviews.
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Zink, Jesse. "‘Anglocostalism’ in Nigeria: Neo-Pentecostalism and Obstacles to Anglican Unity." Journal of Anglican Studies 10, no. 2 (2012): 231–50. http://dx.doi.org/10.1017/s1740355312000125.
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AbstractIn the last several decades, the religious landscape in Nigeria has been transformed by the rise of neo-Pentecostal or ‘new generation’ churches. These churches teach a gospel of prosperity, advance an oppositional view of the world, focus on a supernatural arena of spiritual forces, accord a unique weight to the Bible, and practice a charismatic worship style. One result of the presence of these churches has been to change the face of Anglicanism in Nigeria. Concerned about the possibility of diminished influence and prestige, the Church of Nigeria (Anglican Communion) has responded to neo-Pentecostal churches by adopting more of its rivals’ beliefs and practices. This paper argues that this changing environment explains, in part, Nigerian opposition to efforts at global Anglican unity and argues that it is impossible to address the future of the Anglican Communion without first understanding the on-the-ground religious context in Nigeria.
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Frahm-Arp, Maria. "Pentecostalism, Politics, and Prosperity in South Africa." Religions 9, no. 10 (2018): 298. http://dx.doi.org/10.3390/rel9100298.
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One of the fastest growing religious movements in South Africa is a form of Pentecostal Charismatic Evangelic (PCE) Christianity that has some version of prosperity theology as a central pillar. This paper, based on sermons and interviews with 97 PCE pastors in the area of Johannesburg, South Africa, argues that these churches form loose clusters defined by similar emphases along a continuum of prosperity theology. These clusters are “abilities prosperity,” “progress prosperity,” and “miracle prosperity.” Some churches fall neatly into one of the clusters, while others appear as more of a hybrid between two of these types. The paper shows that a relationship exists between the type of theology preached by PCE churches and the nature and extent of the political engagement that the pastors suggested that members in these churches should have.
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Asuquo, Offiong Offiong. "Pentecostalism and Development: The Role and Prospects of Prosperity Gospel in the Socio-Economic Development of Nigeria." PREDESTINASI 13, no. 1 (2021): 35. http://dx.doi.org/10.26858/predestinasi.v13i1.19324.
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The prosperity gospel is a popular doctrine that is taught and practised by many Pentecostal churches in Nigeria. It has enhanced and improved the financial status of many Pentecostal churches thereby enabling them to carry out several projects which have enhanced the socio-economic wellbeing of many people. Such projects include the establishment of schools, universities, printing presses, financial empowerment of members, provision of welfare packages and care for the needy. This paper highlights the meanings of Pentecostalism, prosperity gospel and development. It also attempts to explain how prosperity gospel, in the context of some Pentecostal churches- Living Faith Church (Winners Chapel) and Christian Central Chapel International, among others, have contributed to the socio-economic wellbeing of many. However, this paper acknowledges that there is room for an improvement and expansion of the contributions of prosperity gospel to development in the future. Hence suggestions are given on how to harness, improve and expand the benefits of the prosperity gospel in Nigerian society in the future.
Dissertations / Theses on the topic "Pentecostal churches – Nigeria – Sermons"
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Asare, Kofi. "Pentecostal-Charismatic Christianity in video films : audience reception and appropriation in Ghana and the UK." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8903.
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Religion has become one of the central themes in the Ghanaian/Nigerian video film industry. The portrayal of religious elements which mirrors the religious dynamics of the audience has been attributed partly to the success and popularity of the films. The video films have also excited religious passions as well as criticisms. The heart of the debate, as the existing studies indicate, is how the various religious traditions (often, Christianity and Indigenous religions) are represented in the video films. Whereas some scholars opine that Christianity, especially Pentecostal-Charismatic Churches are frequently privileged, others contend that the religious delineation in the video films reflect experiential issues; the churches are portrayed in line with the niche, positive or otherwise, that they have created for themselves which is well known to producers and the consumers. This study examines the religious constructs in the Ghanaian/Nigerian video films phenomenon. The main focus is an investigation into audience reception of the video films, particularly among the members of Pentecostal-Charismatic Christianity in Ghana and the UK. It also explores the appropriation of the religious elements in general and Pentecostal-Charismatic narratives in selected video films. An ethnographic research method, comprising mainly of textual analysis of selected video films; participant observation and qualitative interviews, was used to draw comparative insights from a cross section of members of Action Chapel International and Word Miracle International churches in Accra and London. This thesis contributes to the on-going discourse on the Ghanaian/Nigerian video films and Pentecostal-Charismatic Christianity partly popularized by Birgit Meyer and Afe Adogame. Hall’s Encoding/Decoding theoretical framework is used to explore the reception while the Uses and Gratifications theory is also adopted to examine the appropriation of the religious constructs in the Ghanaian/Nigerian video films. Notwithstanding the fluid representations of various religious traditions in Ghanaian/Nigerian video films, the findings show that the reception and uses of the religious narratives in the films by the audience comprise of a synthesis of full embrace on one hand and scepticism on the other. It was found that beyond entertainment, majority of the audience who were members of Pentecostal-Charismatic Christianity focus on the religious significance of the video films. Yet, most pastors and leaders in these churches were not comfortable recommending the video films as a good partner in the religious lives of their members. As this thesis focused on only Pentecostal-Charismatic audience, further research on members of other Christian denominations or religions regarding their self-representation in the video films is recommended. This will help to establish if the reception pattern of other religious groups is complex or linked directly with the portrayal trend of one’s religion.
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Higgins, Thomas Winfield. "Prophet, priest and king in colonial Africa : Anglican and colonial political responses to African independent churches in Nigeria and Kenya, 1918-1960." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5472.
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Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.
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Akinola, Ogungbemi Christopher. "Utilisation of theatre and drama in Christian worship : the role of drama in Nigerian churches." 2014. http://encore.tut.ac.za/iii/cpro/DigitalItemViewPage.external?sp=1001297.
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M. Tech. Drama<br>The issue of retention of membership in many Pentecostal Churches in Nigeria has been a matter of grave concern to both the Church hierarchy and the Christian community. The need to discover new ways of doing Church in order to retain members therefore cannot be over emphasised. Creativity in the way Church services are conducted is therefore essential. The use of theatrical and dramatic embellishments in the teaching of the stories of the Bible is expected to bring about sustainable growth in and, perhaps, enthusiasm for Christian worship. Therefore, it is imperative that enactments which make such messages and moments unforgettable at ecclesiastical gatherings should be explored. Many good intentioned and spiritually gifted pastors tend to lose members to more creative ones. With membership shrinking in some major denominations, many churches closing their doors, and others failing to attract younger members, a wake-up call is needed. The stories of the Bible are believed to have morals and spiritual messages that are easy to understand. Certainly the biblical message is as pertinent today as it was hundreds of years ago. This study seeks to support the assumption that theatre is one of the timely tools that can be used to proclaim the timeless truth of the scriptures. It is assumed that while participants may forget some things said in a verbalised sermon, the same sermon might be remembered if it is presented with the embellishments of scenery, music, dance, lighting, costume, dialogue and other forms bring.
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Ragoonath, Aldwin. "Pentecostal preaching in North America." Thesis, 2000. http://hdl.handle.net/10500/15850.
Full textBooks on the topic "Pentecostal churches – Nigeria – Sermons"
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Gaiya, Musa A. B. The Pentecostal revolution in Nigeria. Centre of African Studies, University of Copenhagen, 2002.
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Gaiya, Musa A. B. The Pentecostal revolution in Nigeria. Centre of African Studies, University of Copenhagen, 2002.
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Bassey, Evaristus. Pentecostalism and the Catholic church in Nigeria. Mariana Publications, 1993.
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Roberts, Liardon, ed. Smith Wigglesworth on the power of Scripture. Whitaker House, 2009.
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Wigglesworth, Smith. Smith Wigglesworth speaks to students of the Bible: Includes one-of-a kind question and answer sessions with Smith Wigglesworth. Albury Pub., 1998.
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O, Israel Chukwuemeka. The church history in Nigeria and history of churches in the world. World Children Evangelical Movement, 2004.
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Achunike, Hilary C. The influence of Pentecostalism on Catholic priests and seminarians in Nigeria. Africana First Publishers, 2004.
Find full textBook chapters on the topic "Pentecostal churches – Nigeria – Sermons"
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Endong, Floribert Patrick C. "Christianity and Tourism Development in Nigeria." In Advances in Hospitality, Tourism, and the Services Industry. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-8494-0.ch011.
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Most of the spiritual programs organized by mega Pentecostal and charismatic churches in Nigeria constitute serious touristic attractions, which over the years, have immensely been contributing to socio-economic development in the country. These programs pull a multitude of national and international expectant tourists, who in the course of satisfying their various spiritual pursuits, often get involved in many other cultural and recreational activities. Hinging on empirical understandings, this chapter examines the extent to which these religious programs contribute—or may contribute—to tourism and socio-cultural development in Nigeria, particularly in host communities. The chapter equally explores some of the challenges of religious tourism in Nigeria. It is specifically anchored on the three following questions: (1) Which are the major religious activities attracting tourists in Nigeria? (2) To what extent foreign tourists' attendance at these programs does not only benefit the churches? and (3) How could these programs further contribute to tourism development in Nigeria?