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Journal articles on the topic 'Pentecostal evangelism'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Yong, Amos. "Apostolic Evangelism in the Postcolony." Mission Studies 34, no. 2 (2017): 147–67. http://dx.doi.org/10.1163/15733831-12341500.

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What does evangelism, the proclamation of the Christian gospel, look or sound like in a postcolonial era, a time in which there is a reluctance to assert a metanarrative that marginalizes the many voices of the pluralistic public sphere? Surprisingly, perhaps like how it may have originally gone forth in the first century via the apostolic followers of Jesus the Messiah. This essay suggests a re-reading of Luke-Acts, via what might be called a Pentecostal hermeneutic, one informed by foregrounding the Day of Pentecost narrative of the Spirit poured out on all flesh, in order to sketch an apost

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2

Ma, Wonsuk. "The Holy Spirit in Pentecostal Mission: The Shaping of Mission Awareness and Practice." International Bulletin of Mission Research 41, no. 3 (2017): 227–38. http://dx.doi.org/10.1177/2396939317704757.

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This study investigates the role of the Holy Spirit in mission formation and practices among Pentecostal Christians. Conversion and spiritual formation, encounters with God, experience of healing and the miraculous, and the sense of calling and empowerment shape mission awareness. In practice, this spirituality is expressed particularly in evangelism, in the establishment of local congregations, in signs and wonders, and in the reproduction of the empowerment cycle. Pentecostals are encouraged to remain faithful to their distinctives, gain a broader perspective of the Spirit’s work, expand the

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Smith, Calvin. "Revolutionaries and Revivalists: Pentecostal Eschatology, Politics and the Nicaraguan Revolution." Pneuma 30, no. 1 (2008): 55–82. http://dx.doi.org/10.1163/157007408x287777.

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AbstractIn 1979 Nicaragua's Sandinista guerrillas seized power with the help of revolutionary Christians. Yet by virtue of their eschatology and worldview, classical Pentecostals in Nicaragua were less enthusiastic. Premillennialism, otherworldliness and a focus on evangelism generated an apoliticism that was wholly unacceptable to a collectivist, this-worldly regime keen to co-opt the Church to help establish its vision of heaven on earth. Meanwhile, Sandinista antipathy towards Israel, close links with the East Bloc (traditionally associated with biblical Gog and Magog), and the sometimes br

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Numbers, Ronald L. "Creation, Evolution, and Holy Ghost Religion: Holiness and Pentecostal Responses to Darwinism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 127–58. http://dx.doi.org/10.1525/rac.1992.2.2.03a00010.

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In the summer of 1926, the Holiness evangelist Andrew Johnson announced the Suspension of his twenty-seven-part attack on “the biological baboon boosters,” serialized in the Pentecostal Herald, so that he could temporarily return to the camp-meeting circuit. No one in the Holiness Community had been agitating more vigorously to “shake the monkey out of the cocoanut tree,” as he described his Crusade, and he wanted to assure his readers that his “lectures against Darwinism and ‘ape to man’ evolution” would never eclipse the gospel of salvation. “There is nothing like an old-fashioned, soul-savi

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Lamp, Jeffrey S. "New Heavens and New Earth." PNEUMA 36, no. 1 (2014): 64–80. http://dx.doi.org/10.1163/15700747-03601004.

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The article examines references in several early pentecostal periodicals concerning the soteriological destiny of the other-than-human created order to demonstrate that the current focus among many current pentecostal advocates of creation care is a valid expression of pentecostal spirituality in continuity with the soteriological emphases of early pioneers in the movement. After examining impediments to creation care that relate primarily to a missional focus on evangelism in light of popular dispensational understandings of eschatology, I survey the occurrence of the phrase new earth in earl

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Manriquez, Samuel Palma. "RELIGION OF THE PEOPLE AND EVANGELISM: A PENTECOSTAL PERSPECTIVE." International Review of Mission 82, no. 327 (1993): 365–74. http://dx.doi.org/10.1111/j.1758-6631.1993.tb02677.x.

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7

Richie, Tony. "Revamping Pentecostal Evangelism: Appropriating Walter J. Hollenweger's Radical Proposal." International Review of Mission 96, no. 382-383 (2007): 343–54. http://dx.doi.org/10.1111/j.1758-6631.2007.tb00615.x.

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8

Johnson, Alan. "Apostolic Function and Mission." Journal of Pentecostal Theology 17, no. 2 (2008): 256–66. http://dx.doi.org/10.1163/174552508x377510.

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AbstractJohnson argues that Pentecostals are no longer clear in their understanding of mission. He suggests that the shift in thinking about mission from pioneer evangelism and church planting to a supportive role among already existing church movements has come in part because of the great success of Pentecostal mission. The lack of a theology of success coupled with an emphasis on responsive peoples has hindered the ability of Pentecostals to see the resistant and those most separated from the gospel. Johnson advocates we revisit a theme important to early Pentecostals who saw themselves as

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9

Handman, Courtney. "The Language of Evangelism: Christian Cultures of Circulation Beyond the Missionary Prologue." Annual Review of Anthropology 47, no. 1 (2018): 149–65. http://dx.doi.org/10.1146/annurev-anthro-102317-050331.

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This article provides an overview of recent scholarship on the language of evangelism and missionization within the anthropology of Christianity. Attention to Christian evangelism and forms of circulation was minimized as scholars worked to distinguish the study of Christianity from the study of colonialism, often treating missionaries and missionization as a prologue to a more central analysis of transformation organized through local people and local cultural change. However, issues of circulation are at the heart of many Christian experiences, especially for those within evangelical, Pentec

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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.

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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches

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Guy, Laurie. "Miracles, Messiahs and the Media: The Ministry of A. H. Dallimore in Auckland in the 1930s." Studies in Church History 41 (2005): 453–63. http://dx.doi.org/10.1017/s0424208400000383.

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Dallimore’s healing-evangelism ministry was in its heyday in 1932. Originally from Britain, Dallimore had spent periods of time in relative obscurity in New Zealand, Alaska and Canada, prior to returning to New Zealand in 1927. His life journey included involvement in Baptist, Anglican and Methodist churches, but by the time he returned to New Zealand Dallimore had embraced a Pentecostal-style healing ministry.

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PETRELLA, LIDIA SUSANA VACCARO. "THE TENSION BETWEEN EVANGELISM AND SOCIAL ACTION IN THE PENTECOSTAL MOVEMENT." International Review of Mission 75, no. 297 (1986): 34–38. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01449.x.

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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.

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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have cau

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Shorack, John S. "Jesus, friend of sinners: A three-party kerygmatic model of mission." Missiology: An International Review 49, no. 3 (2021): 238–49. http://dx.doi.org/10.1177/0091829621989374.

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“Jesus, friend of sinners” is the Christological image from the written Gospels that frames the proposed model of mission. This article begins with the case of a Pentecostal pastor in the hillside slums of Caracas, Venezuela, and the shift in her paradigm when she realized that Jesus was a friend of sinners. Through the missional experiences of her congregation and a careful selection of Gospel texts, the article examines this paradigm as a model of mission. According to this model, the evangelist engages outsiders and fellow insiders in the same kerygmatic event. The article makes use of the

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Asamoah-Gyadu, J. Kwabena. "Pulling down Strongholds: Evangelism, Principalities and Powers and the African Pentecostal Imagination." International Review of Mission 96, no. 382-383 (2007): 306–17. http://dx.doi.org/10.1111/j.1758-6631.2007.tb00612.x.

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16

Heuser, Andreas. "Transnational Construction and Local Imagination of "Crusade Christianity"." Nova Religio 13, no. 1 (2009): 68–91. http://dx.doi.org/10.1525/nr.2009.13.1.68.

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This article focuses on a transnational urban crusade by a British representative of Pentecostal-type Christianity in 2006 in Kumasi, Ghana. Such mass-evangelism events have helped shape a new religious topography in most African countries since the mid-1980s. An integral part of the religious landscape, they accompany a "Pentecostalization" of African Christianity. This case study analyzes the interplay between international theological discourses and local appropriations of crusade Christianity. It presents crusades as performances and it researches crusade strategies to establish hegemony i

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Halldorf, Joel. "Lewi Pethrus and the Creation of a Christian Counterculture." Pneuma 32, no. 3 (2010): 354–68. http://dx.doi.org/10.1163/157007410x531907.

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AbstractThis article presents and analyzes the life and work of Lewi Pethrus (1884-1974), the leader of the Swedish Pentecostal movement. The argument is that Pethrus created a Christian counterculture in the midst of a secularized Western society. Although a radical congregationalist skeptical toward organization, Pethrus spent most of his life building institutions. The first institutions he created were for the benefit of the spiritual life of Pentecostal congregations and churches. These included a publishing house, an edifying journal, a hymn book, and a school for evangelism. During Worl

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Dobson, Rachel. "A Cloud of Witnesses: Family and Community in Early Twentieth Century Wiregrass Pentecostal Evangelism." Alabama Review 70, no. 1 (2017): 50–82. http://dx.doi.org/10.1353/ala.2017.0002.

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Butler, Anthea. "Media, Pentecost and Prosperity: The Racial Meaning behind the Aesthetic Message." Pneuma 33, no. 2 (2011): 271–76. http://dx.doi.org/10.1163/027209611x575050.

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AbstractThe deft use of media by Afro-Pentecostal evangelists and performers has popularized historic changes in Pentecostal belief, theology, and practice. These changes are magnified when investigated through the lens of race, gender, and aesthetics. Focusing on how Afro-Pentecostals deploy and use the media is important in discerning how beliefs are changed and/or reinforced by Afro-Pentecostals.

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Poloma, Margaret. "Pentecostal Prayer within the Assemblies of God: An Empirical Study." Pneuma 31, no. 1 (2009): 47–65. http://dx.doi.org/10.1163/157007409x418149.

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AbstractAlthough much has been written on theologies of healing and on evangelist healers, little is known about how pentecostals in the pew pray for healing. After placing a pentecostal understanding of healing within a larger cultural context, the relationship between prayer and healing is explored through a survey of 1827 adherents from 21 Assemblies of God (AG) congregations. The survey data will be used to provide descriptive answers to basic questions about pentecostal healing in America, including: (1) to what extent do pentecostals claim experiences of divine healing; (2) what are the

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Silva, Maria Da Conceição. "A RCC na Igreja de Goiânia: identidade pentecostal." Revista Eclesiástica Brasileira 60, no. 237 (2000): 54. http://dx.doi.org/10.29386/reb.v60i237.2201.

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O artigo aborda a Renovação Carismática Católica, na cidade de Goiânia: o discurso religioso, as práticas religiosas dos carismáticos e a semelhança com os evangélicos pentecostais, o projeto de “promoção humana”, os eventos e os encontros religiosos promovidos pelos praticantes desse catolicismo de origem norte-americana.Abstract: The article is about the Charismatic Catholic Renovation, in the Goiânia city: the religious speech, the religious practices of the faithful and the likeness with the pentecostal evangelics, the project of “human promotion ”, the events and the religious meetings pr

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García, Miguel. "evangelismo Wichí de uno y otro lado del límite étnico." Ciencias Sociales y Religión/Ciências Sociais e Religião 4, no. 4 (2020): 105–23. http://dx.doi.org/10.22456/1982-2650.2248.

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A principios de la década de 1980, varios grupos de aborígenes wichí de Argentina adoptaron una religión de raíz pentecostal, conocida como “evangelismo” o “movimiento evangélico”, que cuatro décadas antes se había iniciado entre los toba como consecuencia de la instalación de varias iglesias norteamericanas pentecostales en la provincia de Chaco. En el marco del surgimiento de la nueva religión, los wichí ensayaron un proceso de transformación identitaria que se caracterizó, en términos generales, por una profundización del rechazo de varios aspectos de su propia cultura que ya se había inici

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Williams, Joseph. "The Pentecostalization of Christian Zionism." Church History 84, no. 1 (2015): 159–94. http://dx.doi.org/10.1017/s0009640714001747.

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This essay highlights U.S. pentecostals' and charismatics' cultivation of more experiential forms of identification with Jews and with Israel that in turn played a crucial role in the global growth of Christian Zionism. Already at the turn of the twentieth century, key figures experimented with “Judeo-centric” forms of ritual and dress, merging eschatological concerns inherited from nineteenth-century Protestantism with British Israelite ideas equating Anglo-Saxons with the lost tribes of Israel. In subsequent decades these racial notions were pushed to the fringes of the pentecostal movement,

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Mariano, Ricardo. "Expansão pentecostal no Brasil: o caso da Igreja Universal." Estudos Avançados 18, no. 52 (2004): 121–38. http://dx.doi.org/10.1590/s0103-40142004000300010.

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O ARTIGO discorre inicialmente sobre o crescimento pentecostal e a evolução desse movimento religioso no Brasil. Em seguida, analisa a expansão da Igreja Universal do Reino de Deus, priorizando a investigação da organização eclesiástica, do trabalho pastoral, da capacidade de arrecadação e administração dos recursos coletados, do evangelismo eletrônico, da oferta sistemática de serviços mágico-religiosos e do sincretismo deliberado com a religiosidade popular.

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Tiedemann, R. G. "Protestant Revivals in China with Particular Reference to Shandong Province." Studies in World Christianity 18, no. 3 (2012): 213–36. http://dx.doi.org/10.3366/swc.2012.0022.

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Revivals have been a regular feature of the missionary enterprise. The modern Catholic and Protestant missionary movements themselves emerged from major religious revivals in the Western world. On the nineteenth-century China mission fields, Protestant missionaries from the mainline denominations frequently lamented the fact that their often nominal convert communities were lacking in Christian spirit and called for reinvigoration campaigns. It was, however, in the twentieth century that several large-scale revival movements occurred, starting with the ‘Manchurian revival’ of 1907–8 and culmin

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Abramova, Marianna G. "The Religious Factor in the Contemporary Political Discourse of Latin America." Almanac “Essays on Conservatism” 29 (September 19, 2019): 67–78. http://dx.doi.org/10.24030/24092517-2019-0-3-67-78.

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The 21st century is rightfully referred to as the post-secular period: the rebirth of religion can be seen practically everywhere. Latin America is no exception. Here, the evangelists (namely, neo-Pentecostals) are expanding their influence on an ever greater scale. The given paper examines the causes of this phenomenon; it also analyzes the theological concepts of neo-Pentecostals. The author arrives at the conclusion that neo-Pentecostals are becoming the most important political actor in all Latin American countries since they now represent the newly crystallizing moral needs of the populat

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Asamoah-Gyadu, J. Kwabena. "'"Christ is the Answer": What is the Question?' A Ghana Airways Prayer Vigil and its Implications for Religion, Evil and Public Space." Journal of Religion in Africa 35, no. 1 (2005): 93–117. http://dx.doi.org/10.1163/1570066052995834.

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AbstractReligion and life, both private and public, remain strongly linked in Africa. This was recently expressed in a prayer vigil organized by Ghana Airways when the staff and management invited a London-based Ghanaian evangelist, Lawrence Tetteh, to lead a 'healing and deliverance' service aimed at exorcizing evil spirits from the affairs of the airline and releasing it from its predicaments. The organization of a healing and deliverance session by a public corporation, it is argued, is symptomatic of the quick African resort to the sphere of religion in the search for solutions to life's d

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Onyinah, Opoku. "Matthew Speaks To Ghanaian Healing Situations." Journal of Pentecostal Theology 10, no. 1 (2001): 120–43. http://dx.doi.org/10.1177/096673690101000107.

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AbstractThis paper attempts to address the current approach to healing among Ghanaian Pentecostal/Charismatic churches. It traces the origins of the approach to the Ghanaian traditional practices, links it with the African Initiated churches and demonstrates that its current position was strengthened by the impact of the ministries of some evangelists in Ghana. Since there are some major problems with the current approach, lessons are drawn from Jesus's healing methods in the gospel of Matthew for the Ghanaian situations.

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Lago, Luciana. "La producción de cuerpos juveniles en el evangelismo pentecostal. Prácticas, discursos y agencia." Question 1, no. 58 (2018): 038. http://dx.doi.org/10.24215/16696581e038.

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Este artículo se centra en analizar cómo las creencias evangélicas producen y se inscriben en la corporalidad de los jóvenes, desde la idea nativa del “cuerpo como templo”.En el texto se presenta un recorrido por los estudios sociales del cuerpo como coordenadas teóricas desde las cuales indagar prácticas, discursos y el despliegue de la agencia juvenil respecto a las formas en que habitan sus cuerpos. Los datos presentados provienen del trabajo de campo etnográfico en distintas comunidades evangélicas, en especial: entrevistas, observaciones y registros respecto a la producción de corporalida

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Edwards, Michael. "People are obsessed with religion: The definitional dissonance of evangelical encounters in Myanmar." Journal of Southeast Asian Studies 52, no. 1 (2021): 49–66. http://dx.doi.org/10.1017/s0022463421000102.

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This article responds to recent calls to consider how religion is defined and deployed in and about Myanmar. Discussing local Pentecostal efforts to evangelise to Buddhists in contemporary Yangon, it presents the encounter with the religious other as one ground from which definitions of religion might emerge. I show that, by taking up new opportunities to share the gospel, believers entered into a long conversation between Christianity and Buddhism dating back to the colonial period. Tracing the different definitions of religion that this conversation generates, and attuning to the dissonances

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Creech, Joe. "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History." Church History 65, no. 3 (1996): 405–24. http://dx.doi.org/10.2307/3169938.

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As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earth

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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.

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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from

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Sitarchuk, Roman Anatoliyovych. "A Review of Contemporary Historiographical Studies on the Seventh-day Adventist History in Ukraine." Ukrainian Religious Studies, no. 49 (March 10, 2009): 249–60. http://dx.doi.org/10.32420/2009.49.2018.

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After the declaration of independence of our state and the beginning of the change of ideological accents in the scientific historical literature, we trace the revival of interest among contemporary religious scholars to the history of Protestantism, in particular to its later varieties - Baptism, Evangelism, Adventism, Pentecost. This is due primarily to the presence of many "vacant" topics, as well as the emergence in some academic and educational institutions areas and even schools that specialize in this area. Work began to emerge in the study of confessions, which increased the total numb

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Sutton, Matthew A. "Clutching to “Christian” America: Aimee Semple McPherson, the Great Depression, and the Origins of Pentecostal Political Activism." Journal of Policy History 17, no. 3 (2005): 308–38. http://dx.doi.org/10.1353/jph.2005.0018.

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In 1934 pentecostal evangelist Aimee Semple McPherson went on a national preaching tour to promote her political sermon “America Awake!” Praising “those staunch souls” who were “lifting up hand and voice” to turn the nation “back to the Faith of Our Fathers,” she challenged what she perceived as the nation's secularizing trends. More than two million people—one in every fifty Americans—attended her meetings in addition to even larger audiences that listened in by radio. While she was traveling through Washington, D.C., her publicist, Guido Orlando, introduced the charismatic preacher to Louisi

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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 hybr

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Rowan, Kirsty. "“Who are you in this body?”: Identifying demons and the path to deliverance in a London Pentecostal church." Language in Society 45, no. 2 (2016): 247–70. http://dx.doi.org/10.1017/s0047404516000014.

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AbstractThis article is an examination of the interaction between evangelists and participants of a demonic deliverance (exorcism) ceremony in a London, UK Pentecostal church. The data is taken from an online recording and transcribed using conversation analysis conventions. A familiar feature of exorcism practice is the initial demand for the demon's identity. This study suggests that the importance of asking this question is due to it being procedurally strategic in modelling a performative path of the deliverance ceremony, which results in ritual efficacy. In particular, it is proposed that

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White, Peter, Fortune Tella, and Mishael Donkor Ampofo. "A missional study of the use of social media (Facebook) by some Ghanaian Pentecostal Pastors." Koers - Bulletin for Christian Scholarship 81, no. 2 (2016): 3–9. http://dx.doi.org/10.19108/koers.81.2.2250.

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Social media as a new phenomenon has become a tool used by many televangelists and pastors all over the world. It is against this background that this research sought to explore the Facebook activities of some Ghanaian Pentecostal pastors from a missional perspective. The article deals with the concept of social media, Facebook and its potential for mission purposes, the Facebook phenomenon among Ghanaians and how Ghanaian Pentecostal Pastors are using Facebook for missional purposes, as well as some of concerns on the negative uses of social media. The study revealed that Ghanaian pastors are

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Danaan, Godfrey Naanlang. "Mass media and Christian evangelisation in the digital age: Towards sustaining ‘mission’ in the Catholic Archdiocese of Jos." Journal of Arts and Humanities 5, no. 7 (2016): 61. http://dx.doi.org/10.18533/journal.v5i7.954.

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<p>Christianity has heralded a phase of religion that thrives on mission – the mandate to ‘evangelize’ or reach out to people who do not know Jesus Christ, his divinity and work of salvation. By the twentieth century when the global community began to grapple with the realities of modernity – part of which was a corresponding rise of immorality and loss of religious identity, even among traditionally Christian societies – the strategy of ‘mission’ changed to accommodate new ways of transmitting the word of God that would pierce the hearts of humans. In this information regime which offer

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Schmisek, Brian. "Luke as the Master Architect of “God’s Plan”: An Analysis of a Distinctive Lucan Concept." Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 4 (2020): 227–35. http://dx.doi.org/10.1177/0146107920959001.

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Luke is the singular evangelist to use the term “plan” ( boulē) (of God). He is also the only NT author to use the related terms horizō/ hōrismenos, and these he uses in a sense similar to “ boulē.” This article investigates Luke’s construction and use of the term “plan (of God)” to convey a fundamental proclamation of faith, namely, that the Jesus event fulfilled a predetermined divine plan. Primarily three examples from Luke (Peter’s Speech at Pentecost, Jesus’ words at the Last Supper, and the claim that the Messiah must suffer) demonstrate this claim. Luke’s use of this term reflects Greco

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Machado, Maria das Dores Campos, Fernanda Delvalhas Piccolo, Luciana Patrícia Zucco, and José Pedro Simões Neto. "Homossexualidade e Igrejas Cristãs no Rio de Janeiro." Revista de Estudos da Religião (REVER). ISSN 1677-1222 11, no. 1 (2011): 75. http://dx.doi.org/10.21724/rever.v11i1.6031.

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Este artigo analisa o debate sobre as distintas expressões da sexualidade humana no interior de igrejas cristãs situadas na Região Metropolitana do Rio de Janeiro. Mais especificamente, examina as opiniões de treze lideranças católicas, pentecostais e de igrejas evangélicas históricas sobre as homossexualidades e as reivindicações dos movimentos LGBT. A análise desses discursos indica a articulação da perspectiva naturalista da sexualidade com a visão essencialista e dual de gênero em todas as configurações confessionais. Entretanto, sugere reações diferenciadas dos atores religiosos às transf

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Sabino, Wedster Felipe Martins, and Vasni de Almeida. "AS PRÁTICAS MISSIONÁRIAS BATISTAS NO VALE DO RIO TOCANTINS ENTRE 1925 E 1940: APONTAMENTOS HISTÓRICOS PARA A COMPREENSÃO DE UM EVANGELISMO CONSERVADOR." DESAFIOS - Revista Interdisciplinar da Universidade Federal do Tocantins 7, Especial (2020): 229–42. http://dx.doi.org/10.20873/uftsupl2020-8720.

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Atualmente, um debate que envolve os grupos evangélicos no Brasil, desde a primeira década do século XXI, é o referente à natureza conservadora de posturas e práticas dos líderes de igrejas pentecostais e neopentecostais em relação a temas que remetem a questões de cunho moral (aborto, homossexualidade, drogas, entre tantos) e político (liberalismo, comunismo, socialismo, fascismo, entre outros temas). De nosso lado, entendemos que embora tenha havido um aprofundamento do conservadorismo evangélico no Brasil, notadamente após 2016, essa face conservadora é mais antiga do que leva a crer as gen

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Santiago-Vendrell, Angel. "The Gospel in a New Tune! The Appropriation of Ada María Isasi-Díaz’s ‘historical project’ by Latina Pentecostals in the Formulation of a Theology of Evangelism." Feminist Theology 19, no. 1 (2010): 73–85. http://dx.doi.org/10.1177/0966735010372169.

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Renders, Helmut. "Religio cordis brasiliensis e espaço público: entre a rejeição, a dinamização e a indiferença diante de um projeto de cristianismo cidadão." Revista Pistis Praxis 7, no. 1 (2015): 195. http://dx.doi.org/10.7213/revistapistispraxis.07.001.ao02.

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A religião cordis é uma expressão transconfessional da fé cristã que marcou o Brasil desde a época colonial até a fase ultramontanista e que ganhou adeptos protestantes, especialmente evangélicos (reprodução do livro emblemático do autor católico Johannes Evangelista Gossner por presbiterianos, metodistas, batistas, luteranos e pentecostais; uso do coração em logotipos da Igreja Metodista Wesleyana e da Igreja Universal do Reino de Deus).Todos esses movimentos eram, em território brasileiro, ou defensores da escravidão, ou inimigos da República, ou ficaram longe das lutas sociais, senão até co

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Comblin, José. "Olhando para o horizonte." Revista Eclesiástica Brasileira 65, no. 260 (2019): 831. http://dx.doi.org/10.29386/reb.v65i260.1627.

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O mundo muda. A Igreja não muda. O eclesiocentrismo afeta todos os níveis da instituição católica, inclusive as comunidades eclesiais de base. Por isso, falta a mística de Jesus e os pentecostais e outras religiões oferecem uma mensagem que atrai mais. Precisamos de um novo projeto de construção do reino de Deus porque o projeto de ressuscitar a cristandade está condenado ao fracasso. O clero não poderá nem constituir nem dirigir o novo projeto. Precisamos de um novo carisma, uma nova categoria de evangelizadores. Podemos provisoriamente dar-lhe o nome de missionários. O novo projeto terá que

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White, Peter, and Abraham Anim Assimeng. "Televangelism: A study of the ‘Pentecost Hour’ of the Church of Pentecost." HTS Teologiese Studies / Theological Studies 72, no. 3 (2016). http://dx.doi.org/10.4102/hts.v72i3.3337.

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The liberalisation of the Ghanaian media since the 1990s has drastically changed the media landscape of Ghana and given rise to the use of the mass media for evangelism purposes. The advent of the mass media offered churches and televangelists a unique opportunity to fulfil the Great Commission, and it is the Pentecostals who continue to use it effectively. Many Ghanaian Pentecostal Churches in the past 20 years have made good use of the mass media (radio and television) for the propagation of the gospel. In this article the televangelism ministry of the Church of Pentecost, named ‘Pentecost H

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Offiong, EA. "Pentecostal evangelism and church growth in Nigeria." Sophia: An African Journal of Philosophy 7, no. 2 (2007). http://dx.doi.org/10.4314/sophia.v7i2.38704.

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Resane, Kelebogile T. "The centenary of Assemblies of God in South Africa: Historical reflections on theological education and ministry formation." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4853.

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The Assemblies of God (AOG) celebrates its centenary in 2017. The paper aims to show the historical development of theological education and ministerial training and formation in this denomination. It starts by showing how internationally AOG embraced the Bible Institute movement as a way of evangelism, church planting and growth from the early decades of the 20th century after the birth of the Pentecostal Movement. Then there is a South African scenario, lamenting the de-emphasis of the importance of theological education, though there was emphasis on evangelism and missional endeavours on th

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Tangen, Karl Inge. "Pentekostal spiritualitet, økoteologi og miljøengasjement." Scandinavian Journal for Leadership and Theology 7 (March 3, 2020). http://dx.doi.org/10.53311/sjlt.v7.43.

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Pentecostal spirituality, eco-theology and environmental engagement: A contrition to the development of a Pentecostal spirituality that integrates eco-theology and environmental ethics. This article identifies resources and problems in the Pentecostal-Charismatic tradition concerning environmental action and engagement. The purpose is to motivate Pentecostal and Charismatic churches to reflect on how they should respond as the world faces the prospect of an ecological crisis. The study begins by identifying a core narrative in the Pentecostal-Charismatic tradition. This core narrative is

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Njogu, Geoffrey Karimi. "Liberationist Icon or Conservative Leader? Ismael Mwai Mabiu’s Afro-Pentecostalism and Ecclesiastical Leadership in Kenya." Studia Historiae Ecclesiasticae 46, no. 3 (2020). http://dx.doi.org/10.25159/2412-4265/7604.

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This article sets out to retrieve the oral histories of a pioneer African Christian at Kagumo Full Gospel Churches of Kenya (FGCK), namely Rev. Ismael Mwai-Mabiu. Mwai-Mabiu offered exceptional leadership as he sought to revive the Mount Kenya region and the entire Kenyan nation, particularly in the mid-1940s–1980s and 2000–2012, through his oral “liberation theological discourses.” These efforts were well captured in his preaching as a roving pastor in mass seminars and in evangelism. His Afro-Pentecostal theology, which he propounded in the FGCK (a church he co-founded), provided the forum t

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Joshua, Stephen Muoki. "From Scandinavian Missionary Activity to an African local Church: A History of the Free Pentecostal Fellowship in Kenya (1955 to 2018)." Studia Historiae Ecclesiasticae 46, no. 1 (2020). http://dx.doi.org/10.25159/2412-4265/4864.

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This article reconstructs the history of a Pentecostal denomination in Kenya that was established by Scandinavian missionaries from two missionary agencies, namely the Norwegian Pentecostal Mission (NPM) and Swedish Free Mission (SFM), during the early 1950s. It relies on oral narratives by early African clerics, missionaries and church leaders as well as archival materials such as minutes, correspondence and reports to argue that the 60-year history of the Free Pentecostal Fellowship in Kenya (FPFK) may be periodised into three major epochs: the period of beginnings (1955â€“1984); the period

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