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Journal articles on the topic 'Pentecostal healing'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

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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2

Olsson, Hans. "Narratives of Change: Healing and Pentecostal Belonging in Zanzibar." Mission Studies 35, no. 2 (2018): 225–44. http://dx.doi.org/10.1163/15733831-12341568.

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AbstractIn the predominantly Muslim context of Zanzibar, Pentecostal Christianity is slowly on the rise as a result of an influx of labor migrants from mainland Tanzania. A paramount feature in these churches is the provision of divine healing and deliverance from spiritual affliction. This article analyses how narratives of healing in one of Zanzibar’s major Pentecostal churches, the City Christian Center, influence how religious belonging is negotiated and manifested. Focusing on Zanzibar-born Pentecostals with Roman Catholic backgrounds, the analysis suggests that healing and practices cond

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3

Macchia, Frank D. "Book Review: Pentecostal Healing." Expository Times 119, no. 3 (2007): 145–46. http://dx.doi.org/10.1177/00145246071190031116.

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4

Black, Jonathan. "Sancta Sanctis." Journal of Pentecostal Theology 30, no. 1 (2021): 103–22. http://dx.doi.org/10.1163/17455251-bja10015.

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Abstract The concept of holiness has played a significant role in Pentecostal identity. Worship has also been a defining feature of Pentecostalism, and for British Pentecostals, the ultimate locus of worship was historically around the Lord’s Table at the weekly Breaking of Bread service. Here at the Table holiness and worship met in the presence of the Lord, and in that meeting of the two the Gifts of the Spirit flowed, healing was found at the Table, and the Spirit-filled gathered congregation were sent back out into the world, renewed and refreshed as witnesses of the living Lord. While the

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5

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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Mwale, Nelly, and Joseph Chono Chita. "RELIGIOUS PLURALISM AND DISABILITY IN ZAMBIA: APPROACHES AND HEALING IN SELECTED PENTECOSTAL CHURCHES." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 54–72. http://dx.doi.org/10.25159/2412-4265/622.

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Zambia has recently witnessed the growth of Pentecostal churches that publicly claim to be healing disabilities. This paper explored how some Pentecostal churches in Zambia’s pluralist society claimed to be healing disability. Interviews, documents and video recordings from three different Pentecostal ministries depicting healing and disability were analysed. The paper observes that some Pentecostal ministries exemplified disability as that which could be healed through the work of the Holy Spirit, and disability was attributed to the work of the devil. The paper argues that the disability hea

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7

Grant, Andrea Mariko. "Noise and Silence in Rwanda’s Postgenocide Religious Soundscape." Journal of Religion in Africa 48, no. 1-2 (2018): 35–64. http://dx.doi.org/10.1163/15700666-12340125.

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AbstractThis article explores conflicts around noise and silence in Rwanda’s postgenocide religious soundscape. After the genocide, new Pentecostal (or abarokore) churches grew rapidly in the country and offered up noise and a specific understanding of praise and worship music (guhimbaza Imana) as important ways to enact healing. However, Catholics emphasised silence and viewed the new Pentecostal churches as distracting interlopers. Far from being trivial differences, I argue that these conflicts around sound hint at wider divides in Rwandan society and a worrying new convergence between reli

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8

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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9

Mokiyenko, Mykhaylo. "THE MODERN PENTECOSTAL DOCTRINE OF HEALING." Educational Discourse: collection of scientific papers, no. 6(6-7) (July 30, 2018): 90–104. http://dx.doi.org/10.33930/ed.2018.5007.6(6-7)-9.

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The value of healing in the Pentecostalism was especially strengthened by the missionary empathy of the Pentecostal, especially in the Third World countries. New worldview and theological challenges force “ the Movement of the Holy Spirit” to partially revise the attitude towards healing, which was expressed in the theological “legitimization” of medicine, the denial of the universality of healing, extended ideas on the emotional and psychosomatic component of man. The present Pentecostalists tend not to complain that not all are healed, but to rejoice because someone is healed. In an attempt

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10

Anderson, Allan. "PENTECOSTAL APPROACHES TO FAITH AND HEALING." International Review of Mission 91, no. 363 (2002): 523–34. http://dx.doi.org/10.1111/j.1758-6631.2002.tb00365.x.

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11

Poirier, John C. "Narrative Theology and Pentecostal Commitments." Journal of Pentecostal Theology 16, no. 2 (2008): 69–85. http://dx.doi.org/10.1163/174552508x294206.

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AbstractA number of Pentecostal scholars have proposed that narrative theology represents an appropriate reading strategy for Pentecostals. This article introduces three lines of critique against such a proposal: (1) the understanding of truth that underlies the apostolic kerygma is incompatible with that which underlies narrative theology, (2) the notion that personal identity is narratival has been built upon the ghostless anthropology of Gilbert Ryle, a scheme that conflicts with both NT soteriology and Paul's discussion of how spiritual gifts work through the believer, and (3) early forms

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12

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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13

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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14

Clifton, Shane. "The Dark Side of Prayer for Healing." PNEUMA 36, no. 2 (2014): 204–25. http://dx.doi.org/10.1163/15700747-03602003.

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This paper explores the relationship between disability and pentecostal theologies and practices of healing. First, it draws on the testimony of people with a disability, describing the challenge of being the “elephant in the room”: the obviously unhealed in a social space in which supernatural healing is understood to be connected to the gospel, a reward of faith, and a central part of a life and ministry of the church. Second, it deconstructs pentecostal theologies and practices of healing, identifying their potentially alienating effect. Finally, it proposes an alternative orientation, repl

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Lee, Soo Hwan. "Healing Counseling Missionary Work Methodology through Korean Pentecostal Divine Healing." Journal of Youngsan Theology 35 (December 31, 2015): 199. http://dx.doi.org/10.18804/jyt.2015.12.35.199.

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16

Wacker, Grant. "Living with Signs and Wonders: Parents and Children in Early Pentecostal Culture." Studies in Church History 41 (2005): 423–42. http://dx.doi.org/10.1017/s042420840000036x.

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Since in this essay I make the word Pentecostal do a lot of work, I too think it is only fair to pay it extra. I use the term to refer to a religious movement that emerged from the vast and amorphous radical evangelical subculture in the United States in the sunset years of the nineteenth century. Like other radical evangelicals, Pentecostals fervently anticipated the Lord’s imminent return, affirmed the miraculous healing of the body, and believed that the conversion experience should lead to another life-transforming event known as the baptism of the Holy Ghost. Unlike other radical evangeli

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17

Synan, Vinson. "Pentecostal Healing: Models in Theology and Practice." Pneuma 29, no. 2 (2007): 347–48. http://dx.doi.org/10.1163/157007407x238150.

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18

Attanasi, Katherine. "Pentecostal Theologies of Healing, HIV/AIDS, and Women’s Agency in South Africa." PNEUMA 37, no. 1 (2015): 7–20. http://dx.doi.org/10.1163/15700747-03701024.

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This article examines the gendered implications of healing theologies in black South African pentecostal churches dealing with the HIV/AIDS crisis. Lived theologies of healing enhance women’s flourishing by providing or encouraging medical, social, and psychological support. However, pentecostal theologies of healing can impede women’s flourishing by creating a burdensome sense of responsibility in which women blame themselves for not being healed. More disturbingly, many women consider prayer as the most faithful or most feasible strategy for HIV prevention. This article identifies women’s co

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19

Sande, Nomatter, and John Ringson. "Do Persons with Disability Need Healing?" Journal of Pentecostal Theology 30, no. 1 (2021): 162–80. http://dx.doi.org/10.1163/17455251-bja10016.

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Abstract Much has been written on disability care and support from human rights, cultural, and religious perspectives around the world. However, there is still a paucity of information on the experiences of Persons with Disability (pwd) in their divine healing and deliverance encounter with the African Pentecostal Churches (apc) in Zimbabwe. This qualitative phenomenological study seeks to establish the lived experiences of 28 pwd s within the selected four apc s operating in the Harare province of Zimbabwe. The central questions underpinning this study were whether pwd need divine healing, an

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20

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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21

Brown, Candy Gunther. "Pentecostal Power: The Politics of Divine Healing Practices." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 13, no. 1 (2013): 35–57. http://dx.doi.org/10.1558/ptcs.v13i1.35.

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22

Vickers, Jason. "Global Pentecostal and Charismatic Healing (review)." Spiritus: A Journal of Christian Spirituality 12, no. 1 (2012): 138–40. http://dx.doi.org/10.1353/scs.2012.0007.

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23

Tangen, Karl Inge. "Healing in the Pentecostal tradition: A Scandinavian perspective." Journal of the European Pentecostal Theological Association 41, no. 2 (2021): 124–40. http://dx.doi.org/10.1080/18124461.2021.1954277.

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24

Gooren, Henri. "The Pentecostalization of Religion and Society in Latin America." Exchange 39, no. 4 (2010): 355–76. http://dx.doi.org/10.1163/157254310x537025.

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AbstractPentecostalization is the combination of Pentecostal growth, Pentecostal influence on other religions, and Pentecostal impact on the rest of society. Increased competition with other religions (the Catholic Charismatic Renewal and mainstream Protestantism) forces these to adopt Pentecostal elements. Pentecostal elements (like conversion discourses, speaking in tongues, and faith healing) gradually spread in the mass media, affect non-religious groups in civil society and even the religiously unaffiliated, show up in political campaigns, affect economic behavior and entrepreneurship, an

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Asamoah-Gyadu, Kwabena. "Pentecostalism in Africa and the Changing Face of Christian Mission." Mission Studies 19, no. 1 (2002): 14–38. http://dx.doi.org/10.1163/157338302x00161.

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AbstractThird World Christianity has been experiencing exponential growth since the turn of the twentieth century. Nowhere is this renewal in Christianity more visible than Africa, where religious innovations led by indigenous Christians have mostly been Pentecostal in character. The Pentecostal movements leading the current renewal of Christianity in African countries like Ghana are autonomous, independent of both the established historic mission denominations and the older classical Pentecostal churches like the Assemblies of God. Ghanaian Pentecostalism in its various streams has adapted th

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Oconer, Luther Jeremiah. "The Manila Healing Revival and the First Pentecostal Defections in the Methodist Church in the Philippines." Pneuma 31, no. 1 (2009): 66–84. http://dx.doi.org/10.1163/157007409x418158.

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AbstractThis article examines the arrival of the worldwide healing revival movement in Manila in the mid-1950s and its role in the first Pentecostal defections in the Methodist Church in the Philippines. It seeks to answer why, despite the presence of other Protestant denominations in Manila at that time, Philippine Methodism became a fertile seedbed for divine healing revivalism, I argue that Methodists' conspicuous participation in the healing revivals was part of a larger Holiness revival impulse that had pervaded their denomination decades earlier, when pneumatological language or, most sp

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Dube, Zorodzai. "Ritual Healing Theory and Mark's Healing Jesus: Implications for Healing Rituals within African Pentecostal Churches." Neotestamentica 53, no. 3 (2019): 479–89. http://dx.doi.org/10.1353/neo.2019.0029.

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Pranoto, Minggus Minarto. "KESEMBUHAN, PENEBUSAN, DAN KEBAIKAN ALLAH DALAM TEOLOGI PENTAKOSTAL." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 1, no. 01 (2017): 81–98. http://dx.doi.org/10.37368/ja.v1i01.88.

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This paper is about to criticize the Pentecostal theology about the healing. The theology believe that the miracle of healing can happen because Jesus died on the cross. He was able to heal all sicknesses and to free people from the shackles of the devil. Furthermore, the concept of God is a good God also used to refer to the belief that God has a strong desire to heal. But in reality, many Christians experience sickness is not healed. So the doctrine of the Pentecostal healing actually makes conflicted for people who have never experienced the healing of sickness, although he has been obedien

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Bangura, Joseph Bosco. "Holding My Anchor in Turbulent Waters." PNEUMA 40, no. 4 (2018): 498–516. http://dx.doi.org/10.1163/15700747-04004002.

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Abstract Migration has not only led to the growth of African Pentecostalism in Belgium, it has also ignited interest in Pentecostalism’s conceptions of God. This article discusses African Pentecostalism’s articulation of its beliefs about God in an overtly disenchanted Belgian public sphere in which religion is impugned. This article contends that in the secularized West, African Pentecostalism presents a view of God as the anchor of stability in turbulent waters. This God, African Pentecostals aver, is the structuring principle who sustains human well-being. For this reason, praises, prayers,

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Thomas, John. "Healing in the Atonement: A Johannine Perspective." Journal of Pentecostal Theology 14, no. 1 (2005): 23–39. http://dx.doi.org/10.1177/0966736905056537.

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AbstractThis study advances a fresh approach to the doctrine that physical healing is provided in the atonement of Jesus—a belief common among Pentecostals around the world, but often supported by a small number of proof-texts (esp. Mt. 8.16-17 and 2 Pet. 2.24). Specifically, the study explores the ways in which the Fourth Gospel affirms the connection between healing and salvation and suggests additional ways to reflect upon this issue, thereby making a small contribution to the revisioning of this doctrine. This study includes the following components. First, it offers a reading of the accou

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Eves, Richard, and Angela Kelly-Hanku. "Medical pluralism, Pentecostal healing and contests over healing power in Papua New Guinea." Social Science & Medicine 266 (December 2020): 113381. http://dx.doi.org/10.1016/j.socscimed.2020.113381.

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32

Thomas, John Christopher. "Frederick J. Gaiser, Healing in the Bible: Theological Insight for Christian Ministry (Grand Rapids: Baker Academic, 2010) - An Appreciative Engagement." Journal of Pentecostal Theology 21, no. 1 (2012): 16–26. http://dx.doi.org/10.1163/174552512x633286.

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This review article offers a brief overview of Pentecostal views on healing and engages Gaiser’s Healing in the Bible first by offering an assessment of the book’s many contributions and then by raising various methodological, theological, and issues of praxis to facilitate dialogue with regard to this most important topic.

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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

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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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Wroe, Daniel. "Miraculous healing in rural Malawi: between ‘grace’ and ‘work’." Africa 87, no. 4 (2017): 806–31. http://dx.doi.org/10.1017/s0001972017000377.

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AbstractThe way in which people approach ill health and its relief is often explained as a function of pragmatic evaluation. Through looking at a case of illness in the family of David Kaso, a Baptist pastor living in rural Malawi, this article suggests that trust or faithfulness may be more appropriate terms with which to describe people's approaches to healing and their social antecedents and outcomes. Pentecostal churches had grown in influence in the area where the churches David led were located. Pentecostal leaders often emphasized that experiencing divine healing, or successfully bringi

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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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MapurangaChitando, TapiwaEzra. "Songs of Healing and Regeneration: Pentecostal Gospel Music in Zimbabwe." Religion and Theology 13, no. 1 (2006): 72–89. http://dx.doi.org/10.1163/102308012x13397496507667.

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AbstractThis study examines the texts of Zimbabwean gospel music to illustrate images of hope, healing, and regeneration. By analysing songs that were recorded between the late 1990s and 2005, the study highlights the importance of the social context to religious music performance. The study provides a description of the socio-economic context in which gospel music in Zimbabwe has been performed. The message of hope found in selected gospel songs is outlined, the theme of healing in gospel music is examined and the theme of Africa's renewal in Zimbabwean gospel music is highlighted. The study

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Fudge, Thomas A. "Global Pentecostal and Charismatic Healing - Edited by Candy Gunther Brown." Religious Studies Review 37, no. 4 (2011): 266. http://dx.doi.org/10.1111/j.1748-0922.2011.01555_8.x.

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Cartledge, Mark J. "Joseph W. Williams, Spirit Cure: A History of Pentecostal Healing." Theology 117, no. 3 (2014): 231–32. http://dx.doi.org/10.1177/0040571x14522949t.

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Brown, Candy Gunther. "Pentecostal Healing Prayer in an Age of Evidence-Based Medicine." Transformation: An International Journal of Holistic Mission Studies 32, no. 1 (2014): 1–16. http://dx.doi.org/10.1177/0265378814537750.

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Krause, Kristine. "Space in Pentecostal Healing Practices among Ghanaian Migrants in London." Medical Anthropology 33, no. 1 (2014): 37–51. http://dx.doi.org/10.1080/01459740.2013.846339.

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Mapuranga, Tapiwa, and Ezra Chitando. "Songs of Healing and Regeneration: Pentecostal Gospel Music in Zimbabwe." Religion and Theology 13, no. 1 (2006): 72–89. http://dx.doi.org/10.1163/157430106778007644.

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43

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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Harrell, David Edwin. "Pentecostal Healing: Models in Theology and Practice - By Kimberly Ervin Alexander." Religious Studies Review 33, no. 2 (2007): 122. http://dx.doi.org/10.1111/j.1748-0922.2007.00171_14.x.

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Eves, Richard. "The perils of ‘yo‐yo’ thinking: Positioning culture in Pentecostal healing." Australian Journal of Anthropology 31, no. 2 (2020): 139–51. http://dx.doi.org/10.1111/taja.12363.

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Cartledge, Mark J. "Pentecostal healing as an expression of godly love: an empirical study." Mental Health, Religion & Culture 16, no. 5 (2013): 501–22. http://dx.doi.org/10.1080/13674676.2012.696601.

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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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Shin, Yoon. "Pentecostal Epistemology, the Problem of Incommensurability, and Creational Hermeneutic." PNEUMA 40, no. 1-2 (2018): 130–49. http://dx.doi.org/10.1163/15700747-04001005.

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Abstract This article expounds James K.A. Smith’s pentecostal epistemology, analyzing its characteristics as affective, pretheoretical knowledge and its ambiguous relationship to cognitive, theoretical knowledge, and then correlating this relationship to Smith’s exposition of the problem of incommensurability between pretheoretical transcendence and theoretical immanence. I argue that Smith’s epistemology is partly rooted in Heidegger’s notion of Dasein as being-in-the-world in order to clarify the relationship between the affects and cognition. I then address the problem of incommensurability

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Kay, William K. "C.S. Lewis." Journal of Pentecostal Theology 23, no. 1 (2014): 129–40. http://dx.doi.org/10.1163/17455251-02301011.

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This paper reviews the life and work of C.S. Lewis from a Pentecostal perspective and draws attention to the place of the Holy Spirit and healing in his children’s writings. It also comments on his theological method and his willingness to stand as a public intellectual contributing to the debates of his day.

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Kaunda, Chammah Judex. "‘The Ngabwe Covenant’ and the Search for an African Theology of Eco-Pneumato-Relational Way of Being in Zambia." Religions 11, no. 6 (2020): 275. http://dx.doi.org/10.3390/rel11060275.

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This study explores the ways in which the born-again traditional leaders in Zambia are redefining neo-Pentecostal interaction with nonhuman creation. It demonstrates their attempts to rapture new religious imaginations in interstitial spaces between neo-Pentecostalism and Africa’s old spiritual systems. Since eco-spirituality is foundational to most African traditional institutions, some born again traditional leaders are forced to search for contextualized forms of neo-Pentecostalism to form new collective expressions of the spirituality of healing and reconciliation of all things. Grounded i

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