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Journal articles on the topic 'Renewal movement'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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

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

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2

Folkesdotter, Gärd. "The Labour Movement and Renewal." Housing, Theory and Society 19, no. 1 (March 2002): 17–18. http://dx.doi.org/10.1080/140360902317417921.

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Holm, Andrej, and Armin Kuhn. "Occupazioni e rinnovamento urbano: l'interazione tra i movimenti degli squatter e le strategie di ristrutturazione urbana a Berlino." PARTECIPAZIONE E CONFLITTO, no. 1 (May 2012): 45–68. http://dx.doi.org/10.3280/paco2012-001003.

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Squatting as a housing strategy and as a tool of urban social movements accompanies the development of capitalist cities worldwide. We argue that the dynamics of squatter movements are directly connected to strategies of urban renewal in that movement conjunctures occur when urban regimes are in crisis. An analysis of the history of Berlin squatter movements, their political context and their effects on urban policies since the 1970s, clearly shows how massive mobilizations at the beginning of the 1980s and in the early 1990s developed in a context of transition in regimes of urban renewal. The crisis of Fordist city planning at the end of the 1970s provoked a movement of ‘rehab squatting' (Instandbesetzung), which contributed to the institutionalization of ‘cautious urban renewal' (behutsame Stadterneuerung) in an important way. The second rupture in Berlin's urban renewal became apparent in 1989 and 1990, when the necessity of restoring whole inner-city districts constituted a new, budget-straining challenge for urban policymaking. Whilst in the 1980s the squatter movement became a central condition for and a political factor of the transition to ‘cautious urban renewal', in the 1990s largescale squatting - mainly in the eastern parts of the city - is better understood as an alien element in times of neoliberal urban restructuring.

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Alva, Reginald. "Catholic Charismatic Renewal Movement and Secularization." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 14, no. 1 (November 7, 2014): 124–39. http://dx.doi.org/10.1558/ptcs.v14i1.124.

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Omenyo, Cephas. "The Charismatic Renewal Movement in Ghana." Pneuma 16, no. 1 (1994): 169–85. http://dx.doi.org/10.1163/157007494x00166.

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AbstractThe wave of Charismatic renewal which is now sweeping across the Christian Church worldwide has asserted itself very strongly in Ghana. Its influence can be felt in almost every region of the country where there are Christians.

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Glibetić, N. "Liturgical Renewal Movement in Contemporary Serbia." Quarterly Journal of St. Philaret's Institute, no. 36 (2020): 129–56. http://dx.doi.org/10.25803/sfi.2020.36.4.005.

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7

Louv, Richard. "The culture of renewal — part I:Characteristics of the community renewal movement." National Civic Review 85, no. 4 (1996): 52–61. http://dx.doi.org/10.1002/ncr.4100850409.

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8

Erel-Brodsky, Hilit. "Movement, Stagnation, and Renewal of Movement in the Therapeutic Session." Psychoanalytic Social Work 20, no. 2 (July 2013): 97–114. http://dx.doi.org/10.1080/15228878.2012.753020.

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9

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

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AbstractThis confused response to the Charismatic movement2 by an official of the Assemblies of God is typical of what many classical Pentecostals in the United States have felt in their struggle over the past three decades to come to terms with the obvious proliferation of extraordinary signs and gifts of the Holy Spirit among members of mainline churches. In the past, Pentecostals viewed these churches as the chief opponents of the latter-day bestowal of supernatural signs and wonders. Apparently, without the permission of Pentecostals, the Spirit of God was suddenly being felt in Charismatic Renewal among members of major Protestant churches and, most surprisingly for Pentecostals, in the Roman Catholic Church. The Pentecostal confusion, however, was due not only to the unexpected work of the Spirit among alleged opponents of revival, but also to the influence that these Renewal movements were having on many classical Pentecostals. In other words, Pentecostals not only had to wrestle with the dramatic work of the Spirit in the mainline churches, they also had to come to terms with the possibility that the movement may serve as a source of renewal for Pentecostal churches. This confusion was rooted in the Pentecostal ambivalence toward a Renewal movement that both repelled and influenced the classical Pentecostal churches.

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10

Louv, Richard. "The culture of renewal, part 2: Characteristics of the community renewal movement." National Civic Review 86, no. 1 (1997): 97–105. http://dx.doi.org/10.1002/ncr.4100860114.

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11

Aksa, Aksa. "Gerakan Islam Transnasional: Sebuah Nomenklatur, Sejarah dan Pengaruhnya di Indonesia." Yupa: Historical Studies Journal 1, no. 1 (January 31, 2017): 1–14. http://dx.doi.org/10.30872/yupa.v1i1.86.

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Transnational Islamic movement is a terminology that belongs in the new academic study. The term has become a ' nomenclature ' is generally understood as an ideology that crosses state boundaries (nation state). The emergence of transnational Islamic movement's lively lately is part of an Islamic revival and renewal of an era that grew in the Middle East since the 18th century. The post-war collapse of the Caliphate based in Ottoman Turkey in 1924, the movement has found the right momentum by forming new forces in conducting resistance against colonialism and imperialism of the West. Presence of transnational Islamic movement in Indonesia is part of the revivalism Islamic movement in the Middle East that directly make effect against the pattern of Islam in Indonesia. Transmission lines the ideas of this movement through the social movements, education and publications

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12

Weissler, Chava. "MEANINGS OF SHEKHINAH IN THE “JEWISH RENEWAL” MOVEMENT." Nashim: A Journal of Jewish Women's Studies & Gender Issues 10 (October 2005): 53–83. http://dx.doi.org/10.2979/nas.2005.-.10.53.

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13

Németh, Géza. "The renewal movement in the Hungarian reformed church∗." Religion, State and Society 21, no. 1 (January 1993): 87–97. http://dx.doi.org/10.1080/09637499308431580.

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14

Alva, Reginald. "Catholic Charismatic Renewal Movement and Transformation of Life." Journal of the European Pentecostal Theological Association 36, no. 2 (May 23, 2016): 145–58. http://dx.doi.org/10.1080/18124461.2016.1185684.

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15

Werczberger, Rachel, and Na’ama Azulay. "The Jewish Renewal Movement in Israeli Secular Society." Contemporary Jewry 31, no. 2 (March 17, 2011): 107–28. http://dx.doi.org/10.1007/s12397-011-9063-x.

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16

Levine, Peter. "Does the Civic Renewal Movement Have a Future?" Hastings Center Report 51 (January 2021): S10—S14. http://dx.doi.org/10.1002/hast.1223.

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Aksa, Aksa. "GERAKAN ISLAM TRANSNASIONAL: SEBUAH NOMENKLATUR, SEJARAH DAN PENGARUHNYA DI INDONESIA." Yupa: Historical Studies Journal 1, no. 1 (January 30, 2017): 1. http://dx.doi.org/10.26523/yupa.v1i1.6.

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Transnational Islamic movement is a terminology that belongs in the new academic study. The term 'nomenclature', generally the ideology they have crossed the State boundary of the critical limits stretcher (Nation state). The emergence of transnational Islamic movement's lively lately is part of an Islamic revival and renewal of the Era that grew in the Middle East since the 18th century. The post-war collapse of the Caliphate based in Ottoman Turkey in 1924. The transnational Islamic movement has found its momentum by forming new forces in conducting resistance against colonialism and imperialism of the West. Presence of Transnational Islamic movement in Indonesia is part of the revivalisms Islamic movement in the Middle East and influenced directly against the pattern of Islam in Indonesia. Transmission line ideas Islamism is at least via the social movements, education, and publications.

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18

Sullivan, Richard. "Labour market or labour movement? The union density bias as barrier to labour renewal." Work, Employment and Society 24, no. 1 (March 2010): 145–56. http://dx.doi.org/10.1177/0950017009353660.

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Most labour scholars view the unionised share of the labour market, union density, as the movement’s primary source of power. Conversely, social movement scholars usually consider power embedded in disruption, organisational networks, resources, or political opportunities. Although many labour scholars promote ‘social movement unionism’ to reverse labour’s decline, they have largely failed to adopt a thoroughgoing social movement perspective. A sign of this is that union density remains the sacrosanct indicator of organised labour’s success and power. I argue that this density bias has significant analytical implications, leading observers to overlook non-market sources of movement power, to reduce a heterogeneous movement to a single organisational form, and to oversimplify the complex processes of movement organizing. I contend that treating labour explicitly as a social movement rather than implicitly as an agent in a market will open new lines of inquiry that may strengthen analyses of labour’s prospects for renewal.

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19

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

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

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20

Резухин, Пётр Сергеевич. "Towards a Historiography of the Renewal Schism." Церковный историк, no. 2(2) (August 15, 2019): 232–42. http://dx.doi.org/10.31802/chist.2019.2.2.012.

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Совокупность исследований, посвящённых обновленческому расколу Русской Православной Церкви, как феномену в области истории, представляет концептуальное осмысление данного движения, идейным центром которого был город на Неве. Научное значение изучения зарождения обновленческого движения начала XX века с привлечением региональных источников раскрывает социально-политические подходы церковного обновленчества, определяет его организационные формы с позиций канонического права, указывает эволюционное влияние на взаимоотношения Церкви и государства The body of research on the Russian Orthodox Church's Renewal Schism as a phenomenon in the field of history provides a conceptual understanding of this movement, the ideological centre of which was the city on the Neva. The scientific significance of the study of the emergence of the Renewal movement in the beginning of the 20th century The scientific significance of the study of the emergence of the Renewal Movement in the beginning of the 20th century reveals socio-political approaches to the Renewal movement, defines its organisational forms from the perspective of canon law, and points out its evolutionary influence on the Church-state relations.

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21

Gelpi, Donald L. "The Theological Challenge of Charismatic Spirituality." Pneuma 14, no. 1 (1992): 185–97. http://dx.doi.org/10.1163/157007492x00140.

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AbstractIn 1992 the Catholic Charismatic Renewal is celebrating its twenty-fifth anniversary. In the course of those twenty-five years the Renewal has influenced thousands of lives in this country and has become an international movement in Christian spirituality. After a quarter of a century of charismatic spirituality, we would do well to take stock of its theological significance: both its contributions and the problems it has raised. My remarks on those contributions and problems fall into four sections. The first section attempts to reflect on the theological context within which the charismatic renewal originally occurred. The second section considers the initial theological impact that the renewal had on popular faith and the initial response it provoked in the academic community. The third section deals with some of the theological insights that have emerged from reflection on the renewal. The fourth section deals with the charismatic renewal's unfilled theological promise.

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22

McCall, Bradford. "A Critical Analysis and Response to Hume from a Pneumatological Perspective." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 233–51. http://dx.doi.org/10.1163/17455251-02602005.

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In the course of the history of Christianity, one of the most advocated and denigrated concepts is the miraculous. The situation in which Scottish philosopher David Hume lived was ripe for the refutation of the miraculous. After a lengthy critical analysis of Hume, this paper argues that he did not successfully negate either the possibility of the miraculous or the plausibility of the miraculous. Instead, this paper asserts that the modern Renewal movement – with its renewed emphasis on pneumatology – has given new weight to the affirmation of miracles. In keeping with classical theists, the Renewal movement also grounds both the possibility and plausibility of the miraculous on the nature of God. The panentheistically informed pneumatological understanding of the God/world relationship herein advocated posits that the Spirit acts in a personal, direct, and specific manner.

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23

Ciciliot, Valentina. "The Origins of the Catholic Charismatic Renewal in the United States: Early Developments in Indiana and Michigan and the Reactions of the Ecclesiastical Authorities." Studies in World Christianity 25, no. 3 (December 2019): 250–73. http://dx.doi.org/10.3366/swc.2019.0267.

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The origins of the Catholic Charismatic Renewal (hereafter, CCR) can be traced to Duquesne University (Pittsburgh, PA), in 1967, when two Catholics were baptised in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN), Michigan State University (East Lansing, MI) and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. Here were the first organisational forms of the movement, such as the Catholic Charismatic Renewal Service Committee (CCRSC, later NSC), and several other organised attempts at outreach, such as the Notre Dame Conferences. This article analyses the initial Catholic charismatic experiences in Indiana and Michigan, the formation of the first charismatic communities and the immediate reaction of the ecclesiastical authorities. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimisation of the movement, which was achieved due to the work of a number of theologians who located the movement's religious practices within the tradition of the Church, to Cardinal Léon Joseph Suenens's work of mediation between the CCR and the Vatican and to Pope Paul VI's welcome offered to Catholic charismatics at the Grottaferrata Conference (Italy) in 1973.

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24

Smith, Allen. "The Renewal Movement: The Peace Testimony and Modern Quakerism." Quaker History 85, no. 2 (1996): 1–23. http://dx.doi.org/10.1353/qkh.1996.0006.

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25

Gros, Jeffrey. "Ecumenical Connections across Time: Medieval Franciscans as a Proto-Pentecostal Movement?" Pneuma 34, no. 1 (2012): 75–93. http://dx.doi.org/10.1163/157007412x621725.

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Abstract In the long course of Christian history there have been many expressions of the action of the Holy Spirit in renewing the Christian Church through a variety of renewal movements. Two such movements are the twentieth-century Pentecostal movement and the thirteenth-century Franciscan movement. While there is no specific historical link one with the other, there are resources in the older movement, with its concern for direct human experience of Christ, its return to biblical poverty, a hope of renewing the church by a restoration of biblical holiness, its experience of gradually integrating its radical view of the end of time with the institutional church, and its impulsive missionary outreach, that offer many lessons for the newer movement as it serves worldwide Christianity.

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Oxbrow, Mark. "Book Review: Can a Renewal Movement Be Renewed?: Questions for the Future of Ecumenism." International Bulletin of Missionary Research 39, no. 1 (January 2015): 42–43. http://dx.doi.org/10.1177/239693931503900115.

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Gooren, Henri. "The Catholic Charismatic Renewal in Latin America." Pneuma 34, no. 2 (2012): 185–207. http://dx.doi.org/10.1163/157007412x642399.

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Abstract The Catholic Charismatic Renewal (CCR) is the most important lay movement in the Roman Catholic Church in Latin America, yet it has received scant academic attention. After describing the start of the CCR, I discuss its expansion into Latin America, its self-understanding, outsider criticisms, responses of national bishops’ conferences, and two country case studies based on my first-hand ethnographic fieldwork: Nicaragua and Paraguay. I end with some general conclusions, chief of which is my analysis of the CCR as a globalized revitalization movement that aims to (re)connect individual Catholics to the Roman Catholic Church.

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Shah, Ali Shan, Muhammad Waris, and Mian Muhammad Azhar. "Independence of Judiciary: An Assessment of Lawyers Movement and its Impact on Civil Society of Pakistan." Global Regional Review III, no. I (December 30, 2018): 402–14. http://dx.doi.org/10.31703/grr.2018(iii-i).30.

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Lawyers are important part of Pakistani society. They actively participated in the movement against the military regimes. Social movement are necessary for the renewal of the society. These movements help to make a society vibrant and prone to democratization. All the fractions of the society took keen interest in this movement. This historic movement gave youth the initial lessons of democracy and students took part in this movement as they were active in the first two decades of Pakistani political history. Students are the educated and informed part of the society and remained on forefront in the movements in the country. In recent years lawyers, media, students unions, military and ulema played important role in restoring of judiciary and played important role for Lawyers Movement in Pakistan 2007-09.Rule of law issue educated Pakistani civil society and the society became more vibrant about the democratization in the country.

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Kenny, Bridget. "The South African labour movement." Tempo Social 32, no. 1 (April 15, 2020): 119–36. http://dx.doi.org/10.11606/0103-2070.ts.2020.166288.

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This paper reviews the state of the South African labour movement. It discusses trade unions within the context of national political dynamics, including the Tripartite Alliance and neoliberalism, as well as growing precarianization of work within South Africa. It examines splits within the major federation and explores debates around union renewal and new worker organizations. It argues that the political terrain is fragmented and shifting, but workers’ collective labour politics abides.

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Chesnut, R. Andrew. "A Preferential Option for the Spirit: The Catholic Charismatic Renewal in Latin America's New Religious Economy." Latin American Politics and Society 45, no. 1 (2003): 55–85. http://dx.doi.org/10.1111/j.1548-2456.2003.tb00232.x.

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AbstractThe Catholic Charismatic Renewal (CCR), the Latin American church's largest and most dynamic lay movement, demands scholarly attention for its extraordinary appeal among Catholic laity and its unanimous approval by national episcopacies. If the church is finally using mass media and other Protestant techniques for evangelization, it is because of the Charismatics, whose missionary zeal rivals that of their chief competitors, the Pentecostals. This study uses the tools of religious economy to analyze the reasons for the Renewal's rapid growth and acceptance. In attempting to explicate the CCR's success, the study also examines the major ecclesial trends during the movement's three decades in Latin America.

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Heiser, Andreas. "Kirchliche Erneuerung am Beispiel der Freien evangelischen Gemeinden." Review of Ecumenical Studies Sibiu 7, no. 1 (April 1, 2015): 43–69. http://dx.doi.org/10.1515/ress-2015-0004.

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Abstract What does renewal mean in the context of the planting of the Free Evangelical Church in 1854? Heiser argues that the renewal draws upon a constructed ideal of the New Testament church. This ideal is used as an overall concept of renewal. In a setting of political and cultural change due to the industrial era combined with the movement of the Evangelical Brethren Society and influenced by the „Réviel“ rises a model of a community with voluntary membership and congregational-Presbyterian structure. Some systematical views on the understanding of scripture, faith, baptism, Eucharist and ministry point to the still ongoing ecumenical changes of the movement.

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Carew, Anthony. "Canadian Labour – The Need for Social Renewal." Relations industrielles 23, no. 4 (April 12, 2005): 613–23. http://dx.doi.org/10.7202/027950ar.

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It is now necessary that the labour movement free itself from a short-sighted interest in ad-hoc gains and start to take into account, with far more rigour than before, the wider, social and economic spectrum.

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Bundy, David, and Marcene Marcoux. "Cursillo, Anatomy of a Movement, the Experience of Spiritual Renewal." Review of Religious Research 27, no. 3 (March 1986): 272. http://dx.doi.org/10.2307/3511429.

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Tucker, Kenneth H. "Renewal in the French Trade Union Movement: A Grassroots Perspective." Contemporary Sociology: A Journal of Reviews 42, no. 1 (December 28, 2012): 70–71. http://dx.doi.org/10.1177/0094306112468721e.

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Grundy, Paul, Kay R. Hagan, Jennie Chin Hansen, and Kevin Grumbach. "The Multi-Stakeholder Movement For Primary Care Renewal And Reform." Health Affairs 29, no. 5 (May 2010): 791–98. http://dx.doi.org/10.1377/hlthaff.2010.0084.

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Grugel, Jean, and Jewellord Nem Singh. "Protest, citizenship and democratic renewal: the student movement in Chile." Citizenship Studies 19, no. 3-4 (April 3, 2015): 353–66. http://dx.doi.org/10.1080/13621025.2015.1006172.

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Weissler, Chava. "Meanings of Shekhinah in the "Jewish Renewal" Movement." Nashim: A Journal of Jewish Women's Studies & Gender Issues 10, no. 1 (2006): 53–83. http://dx.doi.org/10.1353/nsh.2005.0031.

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Sannikov, Sergiy. "Orthodox Christian Renewal Movements in Eastern Europe." European Journal of Theology 28, no. 1 (December 1, 2020): 92–94. http://dx.doi.org/10.5117/ejt2019.1.019.sann.

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SummaryThis book explores changes in the Orthodox Churches of Eastern and South-Eastern Europe as they came into contact with rapid changes in the modern world. Religious renewal movements among Orthodox believers appeared almost simultaneously in different areas of Eastern Europe at the end of the nineteenth and during the first decades of the twentieth century. The contributors examine these movements and the case studies include the ‘God Worshippers’ in Serbia, religious fraternities in Bulgaria, the ‘Zoe movement’ in Greece, the evangelical movement among Romanian Orthodox believers known as ‘Oastea Domnului’ (The Lord’s Army), the Doukhobors in Russia and the ‘Maliovantsy’ in Ukraine. The authors provide a new understanding of processes as well as various influences such as non-Orthodox traditions, charismatic leaders, new religious practices and rituals.ZusammenfassungDas vorliegende Buch erforscht Veränderungen in den orthodoxen Kirchen Ost- und Südosteuropas, die durch deren Kontakt mit der schnelllebigen Welt der Moderne und ihren Veränderungen entstanden sind. Geistliche Erneuerungsbewegungen unter orthodoxen Gläubigen traten nahezu gleichzeitig in verschiedenen Regionen Osteuropas zum Ende des 19. Jahrhunderts und während der ersten beiden Jahrzehnte des 20. Jahrhunderts auf. Die Autoren analysieren diese Erneuerungsbewegungen; ihre Fallstudien beinhalten die ,,Gottesanbeter“ in Serbien, religiöse Bruderschaften in Bulgarien, die ,,Zoe Bewegung“ in Griechenland, die evangelikale Bewegung unter rumänisch- orthodoxen Gläubigen, bekannt unter dem Namen ,,Oastea Domnului” (Armee des Herrn), die “Duchoboren” (,,Geisteskämpfer”) in Russland und die “Maliovantsy” (Stundisten) in der Ukraine. Die Verfasser eröffnen ein neues Verständnis von Entwicklungsprozessen und unterschiedlichen Einflüssen, wie nicht-orthodoxe Traditionen, charismatische Führungspersönlichkeiten, neue religiöse Praktiken und Rituale.RésuméCet ouvrage considère les changements qui se sont produits dans les Églises orthodoxes de l’Europe de l’est et du sudest, suite à leur entrée en contact avec les rapides changements auxquels on a assisté dans le monde moderne. Des mouvements de renouveau religieux parmi les croyants orthodoxes sont apparus presque simultanément dans différentes parties d’Europe de l’est à la fin du dix-neuvième siècle et au cours des premières décennies du vingtième siècle. Les auteurs traitent de ces mouvements de renouveau et présentent des études de cas comme « les adorateurs de Dieu » en Serbie, les fraternités religieuses en Bulgarie, le « mouvement Zoé » en Grèce, le mouvement évangélique parmi les croyants orthodoxes roumains qui se nomme « Oastea Domnului » (« l’Armée du Seigneur »), les Doukhobors en Russie et les « Maliovantsy » en Ukraine. Les auteurs apportent un nouvel éclairage sur les facteurs et influences diverses à l’oeuvre, tels que les traditions autres que l’orthodoxie, les dirigeants charismatiques, les nouvelles pratiques religieuses et les nouveaux rituels.

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Alva, Reginald. "The Role of the Charismatic Renewal Movement in Reigniting the Flame of Spirituality in Contemporary Christians." PNEUMA 38, no. 1-2 (2016): 77–92. http://dx.doi.org/10.1163/15700747-03801021.

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Life in the modern world is hectic. Development in technology has diminished the importance of religion in society. Nonetheless, humans are not satisfied with their ultramodern gadgets and are in a continuous pursuit after something more. The advancements in science in the developed nations have not stopped people from the West from being fascinated by eastern spiritualities. Has Christianity, which has traditionally been the religion of the western world, lost its relevance? How can the Catholic Church offer a “lively” spirituality to people who seek meaning in life? The Charismatic Renewal Movement, which began in 1967 in the Catholic Church, has helped millions to rediscover the beauty of Christian faith and has the potential of making Christianity relevant in the modern world. In this article I will examine the role of the Charismatic Renewal Movement in reigniting the flame of spirituality in contemporary Christians. I will base my study on the documents of the Church and the documents of the Charismatic Renewal Movement.

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

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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.

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Xin, Yalin. "Inner Dynamics of the Chinese House Church Movement: The Case of the Word of Life Community." Mission Studies 25, no. 2 (2008): 157–84. http://dx.doi.org/10.1163/157338308x365350.

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AbstractThe Word of Life house church movement is considered to be one of the most influential Christian movements in China for the past three decades, with its network touching all 23 provinces and autonomous zones in China. It is also one of the largest house church networks that emerged in central China in the past three decades. This paper gears at investigating the inner dynamics that has underscored the growth and vitality of the movement by incorporating some insights from studies on historical Christian renewal movements. A variety of categories or models are employed, such as paradigm shifts, the role of key leaders, its basic structure, system of training, community, gospel for the poor, dynamic and vitality, through which the WOL movement is closely examined. Hopefully, this paper opens a window of understanding of the Word of Life movement and yields some insights that may be referenced in the larger hermeneutical community.

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

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

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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (March 2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.

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Eaton, Jonathan. "Union Democracy and Union Renewal." Articles 61, no. 2 (November 28, 2006): 201–22. http://dx.doi.org/10.7202/014168ar.

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Unions in the current environment are facing renewed pressures to demonstrate internal democracy and accountability. In this context, the Public Review Board (PRB) of the Canadian Auto Workers (CAW) deserves attention. The PRB is a unique institution within the Canadian labour movement: a body outside the union which has the power to make final and binding decisions on issues raised by union members. This paper considers the contribution of the PRB as a support for democratic renewal. The evolution of the PRB, from its origin in 1950s America to its current Canadian embodiment, is described. The decisions of the PRB over its two-decade history in Canada are analyzed and assessed. While recognizing the lasting influence of the narrow, procedural vision charted by the PRB early in its history, the author concludes that the CAW’s PRB is an innovation that merits wider recognition.

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Min, Pil Won. "A Study on Renewal of Ministry in the Korean Church Crisis Learning from the Renewal Movement of Walensians." Journal of Korean Evangelical Missiological Society 44 (December 31, 2018): 43–72. http://dx.doi.org/10.20326/kems.44.4.43.

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

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

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Millare, Roland. "The Spirit of the Liturgical Movement: A Benedictine Renewal of Culture." Logos: A Journal of Catholic Thought and Culture 17, no. 4 (2014): 130–54. http://dx.doi.org/10.1353/log.2014.0038.

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Moran, Michelle. "The Spirituality at the Heart of the Catholic Charismatic Renewal Movement." Transformation: An International Journal of Holistic Mission Studies 30, no. 4 (October 2013): 287–91. http://dx.doi.org/10.1177/0265378813500424.

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Skalli, Loubna H. "Generational Politics and Renewal of Leadership in the Moroccan Women's Movement." International Feminist Journal of Politics 13, no. 3 (September 2011): 329–48. http://dx.doi.org/10.1080/14616742.2011.587366.

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Randall, Ian M. "Baptist Revival and Renewal in the 1960s." Studies in Church History 44 (2008): 341–53. http://dx.doi.org/10.1017/s0424208400003703.

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According to Callum Brown in The Death of Christian Britain, from 1963 Christianity in Britain went on a downward spiral. More generally, Brown sees the 1960s as the decade in which the Christian-centred culture that had conferred identity on Britain was rejected. This claim, however, which has received much attention, needs to be set alongside David Bebbington’s analysis of British Christianity in the 1960s. In Evangelicalism in Modern Britain, Bebbington notes that in 1963 charismatic renewal came to an Anglican parish in Beckenham, Kent, when the vicar, George Forester, and some parishioners received the ‘baptism of the Holy Spirit’ and began to speak in tongues. During the next quarter of a century, Bebbington continues, the charismatic movement became a powerful force in British Christianity. Both Brown and Bebbington view the 1960s as a decade of significant cultural change. Out of that period of upheaval came the decline of cultural Christianity but also the emergence of a new expression of Christian spirituality – charismatic renewal. Within the evangelical section of the Church this new movement was an illustration of the ability of evangelicalism to engage in adaptation. To a large extent evangelical Anglicans were at the forefront of charismatic renewal in England. The Baptist denomination in England was, however, deeply affected from the mid-1960s onwards and it is this which will be examined here.

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