Relevant bibliographies by topics / Pentecostal churches – Australia

Academic literature on the topic 'Pentecostal churches – Australia'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Pentecostal churches – Australia"

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Shanahan, Mairead. "‘An Unstoppable Force for Good’?: How Neoliberal Governance Facilitated the Growth of Australian Suburban-Based Pentecostal Megachurches." Religions 10, no. 11 (November 3, 2019): 608. http://dx.doi.org/10.3390/rel10110608.

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Hillsong Church has received significant scholarly attention, which has observed the church’s rapid local and global growth. Several other Australian-based Pentecostal churches demonstrate a similar growth trajectory to Hillsong Church, namely: C3 Church, Citipointe Church, Planetshakers, and Influencers Church. To further scholarly understanding of aspects of this rapid growth, this paper discusses the emergence of economic rationalist policies which led to the neoliberal governance context in Australia. The paper argues that the emergence of this policy context, which emphasises marketization and privatisation, provided opportunities for suburban-based Pentecostal churches to expand activities beyond conducting worship services. The paper analyses materials produced by Hillsong Church, C3 Church, Citipointe Church, Planetshakers, and Influencers Church and associated educational, charity, and financial organisations. Through this analysis, the paper finds that the emergence of a neoliberal governance context in Australia provided opportunities for these churches to expand activities beyond traditional worship ceremonies to include additional activities such as running schools, Bible colleges, community care organisations, charity ventures, and financial institutions. The paper shows how economic rationalism and neoliberalism assisted in providing a context within which Australian-based suburban Pentecostal churches were able to take opportunities to grow aspects of church organisation, which helped to develop a global megachurch status. In this way, these churches took up opportunities that changes in political circumstances in Australia provided, developing a theology of growth actualised in expanding church-branded activities around the globe.
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Said, Shannon. "White Pop, Shiny Armour and a Sling and Stone: Indigenous Expressions of Contemporary Congregational Song Exploring Christian-Māori Identity." Religions 12, no. 2 (February 16, 2021): 123. http://dx.doi.org/10.3390/rel12020123.

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It has taken many years for different styles of music to be utilised within Pentecostal churches as acceptable forms of worship. These shifts in musical sensibilities, which draw upon elements of pop, rock and hip hop, have allowed for a contemporisation of music that functions as worship within these settings, and although still debated within and across some denominations, there is a growing acceptance amongst Western churches of these styles. Whilst these developments have taken place over the past few decades, there is an ongoing resistance by Pentecostal churches to embrace Indigenous musical expressions of worship, which are usually treated as token recognitions of minority groups, and at worst, demonised as irredeemable musical forms. This article draws upon interview data with Christian-Māori leaders from New Zealand and focus group participants of a diaspora Māori church in southwest Sydney, Australia, who considered their views as Christian musicians and ministers. These perspectives seek to challenge the relationship between Indigenous and non-Indigenous relations within a church setting and create a more inclusive philosophy and practice towards being ‘one in Christ’ with the role of music as worship acting as a case study throughout. It also considers how Indigenous forms of worship impact cultural identity, where Christian worship drawing upon Māori language and music forms has led to deeper connections to congregants’ cultural backgrounds.
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Yong, Amos. "Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia." International Journal for the Study of the Christian Church 11, no. 4 (November 2011): 335–37. http://dx.doi.org/10.1080/1474225x.2011.578812.

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Gros, Brother Jeffrey. "Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia." Pneuma 32, no. 2 (2010): 303–4. http://dx.doi.org/10.1163/157007410x509290.

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Lord, Andy. "Pentecostal churches in transition: analysing the developing ecclesiology of the Assemblies of God in Australia, by Shane Clifton." Mental Health, Religion & Culture 15, no. 6 (July 2012): 675–76. http://dx.doi.org/10.1080/13674676.2011.607999.

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6

Handasyde, Kerrie. "Pentecost Past or Present." Pneuma 41, no. 3-4 (December 9, 2019): 458–76. http://dx.doi.org/10.1163/15700747-04103004.

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Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several previously unexamined texts against the background of nineteenth-century revivalism, twentieth-century Pentecostalism, and the charismatic movement of the 1960s and ’70s. It finds that a church that once suppressed the story of an advocate of Holy Spirit baptism came to accommodate the language of renewal.
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Riches, Tanya. "Can We Still Sing the Lyrics “Come Holy Spirit”?" PNEUMA 38, no. 3 (2016): 274–92. http://dx.doi.org/10.1163/15700747-03803004.

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Australian Pentecostals, both Indigenous and non-Indigenous, are speaking new tongues in their worship practices, forming new poetic languages of singing and conversation relevant for spatially dislocated twenty-first-century life. Using Nimi Wariboko’s three-city model offered in Charismatic City and the Public Resurgence of Religion, this article assesses Australian pentecostal worship practice in light of his “Charismatic City.” The article suggests that this emergent, poetic language of Spirit empowerment situates the worshipper in a rhizomatic network that flows with pentecostal energies, forming a new commons or space that is the basis of its global civil society. It presents two local case studies from Hillsong Church’s pneumatological song repertoire (1996–2006), and yarning conversation rituals at Ganggalah Church led by Aboriginal Australian pastors. These new languages identify and attune participants to the Spirit’s work in the world, particularly useful for urban cities and cyberspace.
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Riches, Tanya. "Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place." Religions 9, no. 10 (September 21, 2018): 287. http://dx.doi.org/10.3390/rel9100287.

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This article builds upon a previous application of Nimi Wariboko’s “Charismatic City” proposal, adapting it to the Australian context. Within this metaphor, the Pentecostal worshipper is situated in a rhizomatic network that flows with particular energies, forming a new spirit-ed common space that serves as the basis of global civil society. In this network, the culturally dominant metropolis and the culturally alternative heteropolis speak in distinct voices or tongues: An act that identifies and attunes participants to the Spirit’s existing work in the world. Here, two interweaving Australian Pentecostalisms are presented. The metropolis in this example is Hillsong Church, well known for its song repertoire and international conferences. In contrast, the heteropolis is a diverse group led by Aboriginal Australian pastors Will and Sandra Dumas from Ganggalah Church. In 2017, Hillsong Conference incorporated a Christianised version of an “Acknowledgement to Country,” a traditional Indigenous ceremonial welcome, into its public liturgy, which is arguably evidence of speaking new languages. In this case, it also serves a political purpose, to recognise Aboriginal Pentecostals within a new commons. This interaction shows how Joel Robbin’s Pentecostal “impulses” of “globalization,” “cultural fragmentation” and “world-making” can operate simultaneously within the ritual life of national churches.
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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*." Pneuma 34, no. 1 (2012): 26–36. http://dx.doi.org/10.1163/157007412x621716.

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Abstract In recent decades, most interpreters have argued that as an organized movement, Australian Pentecostalism began in 1909 with Janet Lancaster’s Good News Hall. This article argues that Australian Pentecostal beginnings should be recalibrated to 1853, with the arrival of representatives of the Catholic Apostolic Church in Melbourne. The evidence indicates that the Catholic Apostolic Church continually taught and practiced the charismatic gifts in Australia throughout the second half of the nineteenth century. The existence of an established denomination in Australia embracing and exhibiting the charismatic gifts for the period 1853 to 1900 challenges the dominant Lancaster interpretation. This evidence also argues for a direct historic link between Australian Pentecostalism and the charismata of Edward Irving and the nascent Catholic Apostolic Church in 1830s London.
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Jennings, Mark. "Impossible Subjects: LGBTIQ Experiences in Australian Pentecostal-Charismatic Churches." Religions 9, no. 2 (February 9, 2018): 53. http://dx.doi.org/10.3390/rel9020053.

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Dissertations / Theses on the topic "Pentecostal churches – Australia"

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Nanlohy, Elizabeth Mavis, and mikewood@deakin edu au. "Fundamentalism meets feminism: Postmodern confrontation in the work of Janette Turner Hospital." Deakin University. School of Literary and Communication Studies, 2000. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060720.090953.

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McMaster, Lewis Charles. "The founding of a new Christian denomination : the Bethesda Movement of South Australia." 2002. http://arrow.unisa.edu.au:8081/1959.8/81529.

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Books on the topic "Pentecostal churches – Australia"

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Pentecostal churches in transition: Analysing the developing ecclesiology of the Assemblies of God in Australia. Leiden: Brill, 2009.

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2

Brice, Harry J. African reflections: An autobiography. Nairobi, Kenya: Cana Pub., 2002.

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The Hillsong Movement Examined: You Call Me Out Upon the Waters. Palgrave Macmillan, 2017.

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Wagner, Tom, and Tanya Riches. The Hillsong Movement Examined: You Call Me Out Upon the Waters. Palgrave Macmillan, 2019.

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5

Clifton, Shane. Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia. Ebsco Publishing, 2009.

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6

The Glen Bogue Story: Founder of the United Pentecostal Church of Australia. Tellwell Talent, 2021.

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Book chapters on the topic "Pentecostal churches – Australia"

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O’Brien, Glen. "They ‘made a Pentecostal out of her’." In Wesleyan-Holiness Churches in Australia, 179–99. New York : Routledge, 2018. | Series: Routledge Methodist studies series: Routledge, 2018. http://dx.doi.org/10.4324/9781351189231-8.

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Jennings, Mark. "Attempted Integrations: LGBTQ+ Christians Who Remained in PCC Churches." In Happy: LGBTQ+ Experiences of Australian Pentecostal-Charismatic Christianity, 169–91. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20144-8_8.

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Jennings, Mark. "The Battleground: Discursive Conflict Between LGBTQ+ People and Pentecostal-Charismatic Churches." In Happy: LGBTQ+ Experiences of Australian Pentecostal-Charismatic Christianity, 71–96. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20144-8_5.

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Jennings, Mark. "Ecstatic Church: Pentecostal-Charismatic Christianity in Australia—Antecedents, History, and Present Shape." In Happy: LGBTQ+ Experiences of Australian Pentecostal-Charismatic Christianity, 19–36. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20144-8_2.

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"Pentecostal Churches in Honiara: The Charismatic Schism in the Anglican Church of Melanesia." In Christianity, Conflict, and Renewal in Australia and the Pacific, 59–80. BRILL, 2016. http://dx.doi.org/10.1163/9789004311459_005.

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"Strong Church or Niche Market? The Demography of the Pentecostal Church in Australia." In Australian Pentecostal and Charismatic Movements, 88–105. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_006.

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"The Wacky, the Frightening and the Spectacular: Hearing God’s Voice in Australian Pentecostal Churches." In Australian Pentecostal and Charismatic Movements, 194–213. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_011.

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"Australian Proto-Pentecostals: The Contribution of the Catholic Apostolic Church." In Australian Pentecostal and Charismatic Movements, 53–68. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_004.

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"“The Work of the Spirit”: Hillsong Church and a Spiritual Formation for the Marketplace." In Australian Pentecostal and Charismatic Movements, 171–93. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_010.

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"Extraordinary Sacrifice and Transnational Spiritual Capital in the Universal Church of the Kingdom of God." In Australian Pentecostal and Charismatic Movements, 236–56. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_013.

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