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Littérature scientifique sur le sujet « Chiese pentecostali »

Auteur : Grafiati
Publié le 9 mars 2023
Mis à jour le 10 mars 2023

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Articles de revues sur le sujet "Chiese pentecostali"

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Rodionova, Kseniia I. « Harbin’s Religious Life : Christians of Evangelical Faith (Pentecostals) : 1930s–40s ». Herald of an archivist, no 3 (2021) : 755–66. http://dx.doi.org/10.28995/2073-0101-2021-3-755-766.

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The article addresses the activities of the Russian community of Christians of Evangelical Faith (Pentecostals) in Harbin and other stations of the Chinese Eastern Railway (CER). It is based on documents from the fonds R–830 "Main Bureau for affairs of Russian emigrants in Manchuria (BREM)" and R–831 "Society for the Unity of the Peoples in the Manchurian Empire ‘Kio-Va-Kai’(1932–45),” stored in the State Archive of the Khabarovsk Krai (GAKhK) and previously unintroduced into scientific use, and also on confessional and emigrant periodicals. The study aims to reconstruct the general picture of religious life of the Russian Pentecostal population of Manchuria. It reflects the growing interest in the history of Protestant churches. According to the Federal State Statistics Service (Rosstat), there are over one thousand Pentecostal religious organizations in Russia; thus, they are the most widespread Protestant denomination in the country. Therefore, the history of the development of the Russian community of Pentecostal Christians is of great scientific interest. The researchers’ interest in Pentecostalism in Harbin is associated with the activities of the prominent preacher Nikolai Ivanovich Poysti. The history of Pentecostal community in Manchuria has not yet become a subject of special research. The work has used classical methods of historical research: historical-genetic, comparative-historical methods, and method of periodization. The study identifies reasons for and factors of the emergence and spreading of the Pentecostal group in Harbin. Various aspects of relationship of the Church of Christians of Evangelical Faith (Pentecostals) with the puppet state of Manchukuo are touched upon. The article presents new conclusions concerning the history of the Pentecostal church. The Pentecostal community in Harbin was the first Russian Pentecostal church in the Far East. Despite its vigorous activities, the Pentecostal church in Harbin was inferior in numbers to many other Protestant denominations due to such reasons as absence of an experienced leader after 1935, cessation of funding in 1941, massive departure of the Russian population throughout the period of its functioning, and its late appearance in the region in comparison with other churches. These factors also led to the schism of the church in 1941, which resulted in the division of both the flock and the clergy.
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Cheong, Weng Kit. « The Attenuation of Female Empowerment among Three Pentecostal-Charismatic Chinese Churches in Malaysia and Singapore ». Pneuma 41, no 3-4 (9 décembre 2019) : 477–99. http://dx.doi.org/10.1163/15700747-04103001.

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Abstract Among all branches of Christianity, female empowerment has been valorized in Pentecostalism. However, questions remain regarding the extent of empowerment in its egalitarian ethos. This article examines some historical and sociological aspects of pentecostal-charismatic female power and leadership among three Chinese majority churches in Malaysia and Singapore. It does so by a participant-observation methodology of these churches and in-depth interviews of church and lay leaders to enquire into the degree in which women are (dis)empowered for ministry. It concludes that specific practices and traits of Pentecostalism such as the charismata, prayer and worship, and church female leadership are configured in response to contextual sociocultural influences to produce a Christian/pentecostal woman that is both modern yet distinctly Chinese but attenuated within a Confucian family logic.
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Wilson, Michael. « Contending For Tongues : W. W. Simpson's Pentecostal Experience in Northwest China ». Pneuma 29, no 2 (2007) : 281–98. http://dx.doi.org/10.1163/157007407x237953.

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AbstractThe Pentecostal Movement spread over China in the early twentieth century and with it came the usual controversies, as is evident in the life of W. W. Simpson. Simpson experienced Spirit baptism, with glossolalia, in 1907, after 15 years in China. His insistence thereafter that tongues-speaking was the initial physical evidence of Spirit baptism cost him dearly and caused a great deal of strife among missionaries and their sponsoring agencies. Nevertheless, even while it spawned conflicts, the Pentecostal Movement seems to have influenced the development of the Chinese Church.
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Tiedemann, R. G. « Protestant Revivals in China with Particular Reference to Shandong Province ». Studies in World Christianity 18, no 3 (décembre 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 culminating in the great ‘Shandong revival’ of the 1930s. The years after 1908 saw the rise of Chinese ― as well as some foreign ― full-time revivalists engaging in evangelistic efforts to reach the native Christian as well as non-Christian populations. The Canadian Presbyterian Jonathan Goforth (1859–1936) and the Shandong evangelist Ding Limei (1871–1936) are the most prominent representatives of the early campaigns of Christian renewal. In the 1920s, in spite of the fundamentalist/modernist controversy and anti-Christian agitation by nationalist and revolutionary forces in China, revivalism actually intensified. The principal focus of this paper will be on the new currents of spiritual regeneration that came with the proliferation of mostly small and sectarian missions of Holiness or Pentecostal provenance. Pentecostal ideas, in particular, contributed to the growth of Chinese independent churches and the wave of revivalism that swept across parts of China in the early 1930s. Such ‘gifts of the spirit’ as prophecy, divine healing and speaking in tongues, as well as a strong pre-millenarian belief, energised many of the more radical indigenous revivalists at this time. Other well-known Chinese evangelists had been influenced by the Holiness movement or Plymouth Brethren ideas. The Chinese dimension, especially in the context of Shandong province, is receiving particular attention in this paper.
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Zhao, Pan. « The True Jesus Church and the Bible in Republican China ». Religions 11, no 2 (14 février 2020) : 89. http://dx.doi.org/10.3390/rel11020089.

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During China’s Republican Era (1912–1949), the True Jesus Church, comprising one of the largest indigenous Pentecostal/charismatic churches in China, created a whole set of exclusive salvation doctrines based on its unique biblical interpretation. This paper attempts to illustrate the role that the Bible played in the development of the True Jesus Church (TJC for short) and how its biblical interpretations functioned in the shaping of its exclusive identity based on certain aspects of its charismatic experiences and unique doctrinal system. The founding of the TJC relied upon charismatic experiences, which were regarded as the work of the Holy Spirit to prove the authority of the Church. Doctrinally, the approaches to biblical interpretation employed by TJC leaders were another source of the church’s unique identity: The exclusive status the church assigned to itself was evident in its distinct interpretive approaches, as well as in its innovative rituals, especially facedown immersion baptism. Along with various influences of the Pentecostal tradition and the Chinese social context, these hermeneutics were an important reason for the TJC’s development as an independent denomination in the Republican era.
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Prior, John Mansford. « REFORMASI PANTEKOSTAL SEBAGAI PEREMAJAAN KEKRISTENAN PALING RADIKAL SEJAK PEMBARUAN JOHN CALVIN ». Jurnal Ledalero 15, no 2 (6 décembre 2016) : 323. http://dx.doi.org/10.31385/jl.v15i2.42.323-346.

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The Pentecostal Churches and Charismatic movements within the mainstream Churches are by far the fastest growing sectors of Christianity. In particular, migrants are attracted from their mainstream ecclesial roots to a myriad of Pentecostal communities in urban settings, to congregations that are small and welcoming, but also to the mega-Churches. This essay looks at key characteristics of urban migrants and the significant elements of the Pentecostal/charismatic communities that attract them as new members. Particular attention is given both to the evolving political dimension of these communities and to the “gender paradox” whereby women are more likely to join Pentecostal/Charismatic Churches where they discover a renewed dignity and identity while these very Churches are largely governed by men. Examples are given as diverse as that among Protestant urban migrants in mainland China, and Catholic domestic and international migrants within and from the Philippines. The essay concludes with an analysis that looks at the data as a reflection of modernity and its consequent challenge to mainstream Churches that have as yet failed to adapt. <b>Keywords:</b> Pentecostal Church, Charismatic Movement, the immigrants,Chinese immigrants, migrant Filipino, gender paradox of modernity ------------------------------------------------------------------------------------------------------------------------ Gereja-gereja Pantekostal, juga gerakan Karismatik dalam Gereja-Gereja arus utama, merupakan sektor kekristenan yang sedang bertumbuh secara paling pesat. Secara khusus, para migran yang tercabut dari akarnya dalam Gereja mereka di tempat asal, mengarah ke komunitas-komunitas Pantekostal di daerahdaerah perkotaan, baik dalam jemaat-jemaat kecil, maupun dalam Gereja-Gereja mega. Esai ini memperlihatkan ciri-ciri kunci dari migran perkotaan dan unsur-unsur yang signifikan dari kalangan Pantakostal/ Karismatik yang menarik mereka sebagai anggota baru. Perhatian khusus diberikan kepada dimensi politik yang berkembang dan pada “paradoks gender” di mana perempuan lebih mungkin bergabung dalam Gereja Pantekostal/gerakan Karismatik, di mana mereka menemukan martabat dan jatidiri baru. Walau demikian, sebagian besar Gereja Pantekostal masih diatur oleh kaum lelaki. Beragam contoh ditampilkan, seperti yang terjadi di kalangan migran perkotaan Protestan di Cina daratan, dan juga di kalangan migran domestik dan internasional Katolik dari Filipina. Esai ini diakhiri dengan analisis yang memperlihatkan data yang mencerminkan modernitas, dan karena itu tantangan bagi GerejaGereja arus utama yang sampai kini gagal menghadapnya. <b>Kata-kata kunci:</b> Gereja Pentakostal, Gerakan Karismatik, kaum perantau, perantau Cina, migran Filipina, gender paradoks, modernitas
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Huang, Ke-hsien. « Restoring religion through collective memory : How Chinese Pentecostals engage in mnemonic practices after the Cultural Revolution ». Social Compass 65, no 1 (22 janvier 2018) : 79–96. http://dx.doi.org/10.1177/0037768617747506.

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China has experienced remarkable religious revivals since the Cultural Revolution. I argue that the revivals rely on religious elites summoning collective memory to restore religion, among other factors. In addition, a micro-level perspective is taken, to see how collective memory, more than a group’s collective representation, is the product and resources of religious elites in pursuit of their own interest; the remembrance of the sacred past is a contested, unfolding process of key actors engaging in varied mnemonic practices. Through data collected from long-term fieldwork, I demonstrate how Chinese Pentecostals, after lengthy political suppression, use religious collective memory to rebuild the national community, strengthen the leadership by proving their orthodox character, and fight against mystical separatists. In conclusion, I explain why religious collective memory matters in the case of China in particular, where the state tends to repress religious institutionalization, and Chinese people emphasize the importance of orthodoxy lineage.
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Kallinen, Timo. « ‘Thou shalt not worship idols’ ». Suomen Antropologi : Journal of the Finnish Anthropological Society 46, no 3 (21 novembre 2022) : 71–89. http://dx.doi.org/10.30676/jfas.116234.

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Classic ethnographic studies focusing on traditional chieftaincy in Ghana, West Africa, have revolved around issues such as succession rules, installation rituals, or competition for positions of power. However, becoming and being a chief in a predominantly Christian society, like present-day Ghana, has raised new kinds of concerns. Many churches, particularly those that belong to the Pentecostal-charismatic movement, reject traditional ritual life aimed at ancestors and other kinds of spirits as immoral. Since chiefs are fundamentally ritual leaders, who perform sacrifices on behalf of their communities, chieftaincy has assumed an increasingly negative character in Pentecostal discourses. In them chieftaincy is often equated with ‘idol worship’ and thus in direct conflict with the Ten Commandments. Ethical rules of ‘world religions’, such as the Ten Commandments, transcend particularity and their strength is based on an impression that they are applicable everywhere. As pointed out by Webb Keane, this requires mediation work that makes the rules transportable and gives them a potential to be re-contextualized in different places. The article looks at how different interpretations of religious rules are used by Ghanaian Christians and chiefs when debating the in/compatibility of traditional chieftaincy with Christianity. These debates are understood as a part of a process of historical and cultural recontextualization, that is, determining what the commandments mean in the particular time and place that they inhabit.
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Kang, Jie. « The Rise of Calvinist Christianity in Urbanising China ». Religions 10, no 8 (15 août 2019) : 481. http://dx.doi.org/10.3390/rel10080481.

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Over the past decade, Reformed Christianity, broadly based on the theology of Calvinism, has spread widely in China, especially by appealing to Chinese ‘intellectuals’ who constitute most of the house church leaders in urban areas. It draws its moral guidance from a so-called rational or intellectual focus on biblical theology, reinforced by theological training in special seminaries. It consequently rejects the ‘heresy’ of the older Pentecostal Christianity, with its emphasis on charisma, miracles, and theology based on emotional ‘feeling’. This Reformed theology and its further elaboration have been introduced into China in two main ways. The first is through overseas Chinese, especially via theological seminaries in Singapore, Malaysia, and Indonesia. For instance, preachings of the famous Reformed pastor Stephen Tong (唐崇荣) have been widely disseminated online and among Chinese Christians. Second, Korean missionaries have established theological seminaries mainly in cities in northern China. This has resulted in more and more Chinese church leaders becoming advocates of Calvinism and converting their churches to Reformed status. This paper asks why Calvinism attracts Chinese Christians, what Calvinism means for the so-called house churches of a Christian community in a northern Chinese city, and what kinds of change the importation of Reformed theology has brought to Chinese house churches. Various significant accounts have addressed this development in China generally. My analysis complements these accounts by focusing on a small number of interconnected house churches in one city, and uses this case study to highlight interpersonal and organizational issues arising from the Calvinist approach.
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Brandner, Tobias. « Pentecostals in the Public Sphere : Between Counterculturalism and Adaptation (Observations from the Chinese Context in Hong Kong) ». PentecoStudies : An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 16, no 1 (15 mars 2017) : 117–37. http://dx.doi.org/10.1558/ptcs.27309.

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Thèses sur le sujet "Chiese pentecostali"

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GATTI, MARZIO. « Possessione e strategie di potere nelle Igrejas Zione a Maputo ». Doctoral thesis, Università degli Studi di Milano-Bicocca, 2012. http://hdl.handle.net/10281/30819.

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Questa ricerca si basa sullo studio delle chiese /zione/ nella capitale del Mozambico, Maputo. La particolarità di questi profili religiosi è l'aver introdotto, su una base "cristiana pentecostale", elementi legati alla tradizione religiosa locale.Le chiese /zione/ fanno parte delle /AICs/ (/African/ /Indipendent/ /Churches/) e studi recenti concordano sul fatto che il loro crescente successo sta soprattutto nell'enfasi che pongono nella guarigione divina, nella protezione e nella liberazione dalle forze del male. Inoltre la ricerca vuole porre attenzione alle credenze religiose locali come saperi e discorsi che circolano in quel determinato contesto socio-culturale della città di Maputo, fondati sulla ricerca dell'armonia tra i vivi e i morti. E' in questo quadro del dialogo continuo tra i vivi e i morti che si situa un'ampia e crescente aderenza di fedeli alle credenze e tradizioni religiose nel sud. Inoltre si esamineranno la figura del pastore /zione/ e le reti sociali che questi attiva all'interno della società mozambicana, oltre che le relazioni e le strategie di potere che vengono prodotte all'interno dell'/igreja/.
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Cho, Yuhsien. « Chinese restaurant business and Taiwanese pentecostalism in Southern California ». Thesis, California State University, Long Beach, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1527479.

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This thesis examines a Taiwanese Pentecostal church's engagement with the Chinese restaurant business in southern California and its cultural significance in today's transnational world. This thesis provides insight into how the Taiwanese Pentecostal church creates a transnational imagined community for negotiating religious identity through business practices and constructs a ''third place" among consumers of Chinese food in southern California. This thesis seeks to fill the gap in literature on Pentecostalism by arguing the Taiwanese Pentecostal church's restaurant business can be seen as a new form of Pentecostal expression emerging in the global era of the 21st century. Its flourishing restaurant business facilitates its transnational outreach and networks and thus suggests a new dimension of religious transnationalism. This thesis provides a framework for examining these networks and understanding how indigenized Taiwanese Pentecostal churches engage in business to survive in today's competitive global market of religion.

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Huang, Shu Mei. « Renemal [sic] and development of a small size church lessons from a survey of Glad Tidings denomination / ». Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p078-0064.

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Livres sur le sujet "Chiese pentecostali"

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Global Chinese Pentecostal and Charismatic Christianity. Leiden : Brill, 2017.

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Maino, Paolo. Il postmoderno nella Chiesa ? : Il rinnovamento carismatico. Cinisello Balsamo (Milano) : San Paolo, 2004.

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Monda, Andrea. Una chance per la Chiesa : Il Rinnovamento nello Spirito Santo in Italia. Firenze : Vallecchi, 2009.

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Inouye, Melissa Wei-Tsing. China and the True Jesus. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190923464.001.0001.

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This book examines the dynamic between charisma and organization in the history of the True Jesus Church, China’s first major native church, in the twentieth and twenty-first centuries. The True Jesus Church is one of the earliest Chinese expressions of charismatic and Pentecostal Christianity, now the dominant mode of twenty-first-century Chinese Christianity. The book argues that the charismatic mode of Christianity is not merely a reflection of native religious traditions or conditions of socioeconomic deprivation, but a powerful tool for organizing and sustaining community. The book’s chapters explore the relationship between charismatic experience and collective action from a variety of different angles, including transnational communications and transportation technology, the context for charismatic religious experience, women’s agency in patriarchal religious traditions, Christian churches during the Maoist era, clandestine culture, civil society groups, and the relationship between religion and the state from imperial times to the present. Although existing scholarship on global influences within modern Chinese history has tended to focus on elites such as political leaders or well-known intellectuals, this history illuminates global networks of interaction and exchange at the grassroots. Throughout the turbulent modern era, women and men of the True Jesus Church faced situations and made choices that highlight shifts and tensions within Chinese society on a human scale. Their various collective responses to the concerns of their day highlight the significance of charismatic religious community as a resource for empowerment and agency.
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China and the True Jesus : Charisma and Organization in a Chinese Christian Church. Oxford University Press, 2019.

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English Chinese Bible (Union/ NIV) Traditional Chinese (Published by Chinese Bible International Ltd). Chinese Bible International Ltd, 1997.

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Chinese Bible-FL. American Bible Society, 1988.

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Holy Bible Chinese/English New International Version. International Bible Society, 2005.

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Holy Bible - Simplified Chinese / English - Union / NIV. Chinese Bible International Ltd, 2005.

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聖經 = Holy Bible : 中英對照, 和合本 = Chinese / English. 3e éd. International Bible Society, 1998.

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Chapitres de livres sur le sujet "Chiese pentecostali"

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Lindhardt, Martin. « Chilean Pentecostalism ». Dans The Oxford History of Protestant Dissenting Traditions, Volume IV, 338–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0016.

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The first independent Pentecostal denomination in Latin America was founded in early twentieth-century Chile after a schism within the Methodist Episcopal Church. This chapter explores the origins of Chilean Pentecostalism, focusing particular attention on historical and theological connections with Methodism. I argue that although scholars are certainly right in paying careful attention to intrinsic developments, Chilean agency, and processes of indigenization, the history of Chilean Pentecostalism is in fact closely related to the history of global Pentecostalism because of a shared Methodist heritage. The chapter demonstrates that some of the internal, social, and theological tensions that caused the schism within the Methodist Episcopal Church, resulting in the foundation of a new Pentecostal ministry, have deep roots within North American Methodism. What Chilean Pentecostalism inherited from certain branches of Methodism was a strong revivalist urge and a contestatory cultural character that often clashed with a ‘high church’ push towards respectability.
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« The “Galilee of China” : Pentecostals without Pentecostalism ». Dans Global Chinese Pentecostal and Charismatic Christianity, 200–216. BRILL, 2017. http://dx.doi.org/10.1163/9789004342811_012.

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Zhaoming, Deng. « Indigenous Chinese Pentecostal Denominations ». Dans Asian and Pentecostal, 354–78. 2e éd. Fortress Press, 2019. http://dx.doi.org/10.2307/j.ctv1ddcrbt.25.

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« China’s Patriotic Pentecostals ». Dans Global Chinese Pentecostal and Charismatic Christianity, 240–63. BRILL, 2017. http://dx.doi.org/10.1163/9789004342811_014.

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« Are Chinese Christians Pentecostal ? A Catholic Reading of Pentecostal Influence on Chinese Christians ». Dans Global Chinese Pentecostal and Charismatic Christianity, 181–99. BRILL, 2017. http://dx.doi.org/10.1163/9789004342811_011.

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« Pentecostal Community Activism ». Dans Lived Religion, Pentecostalism, and Social Activism in Authoritarian Chile, 129–59. BRILL, 2021. http://dx.doi.org/10.1163/9789004454019_005.

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« Self-Narration and Theological Formation of Contemporary Chinese House Church Networks ». Dans Asia Pacific Pentecostalism, 61–84. BRILL, 2019. http://dx.doi.org/10.1163/9789004396708_005.

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« The Femininity of Chinese Christianity : A Study of a Chinese Charismatic Church and Its Female Leadership ». Dans Global Chinese Pentecostal and Charismatic Christianity, 329–44. BRILL, 2017. http://dx.doi.org/10.1163/9789004342811_018.

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« Contextualizing the Contemporary Pentecostal Movement in China ». Dans Global Chinese Pentecostal and Charismatic Christianity, 17–32. BRILL, 2017. http://dx.doi.org/10.1163/9789004342811_003.

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Stanley, Brian. « Migrant Churches ». Dans Christianity in the Twentieth Century, 337–56. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0016.

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This chapter assesses how migratory trajectories in the twentieth century became channels of transmission of southern or eastern styles of Christianity to urban locations in the northern and western hemispheres, so that Latino/a, Chinese, Korean, and—rather later—African churches became for the first time highly visible elements enriching the tapestry of Christian life in North America and Europe. Some of these transmitted Christianities were very ancient—such as the Assyrian Church of the East. Other varieties of migrant Christianity were of much more recent origin. Those that have attracted most contemporary scholarly interest were Pentecostal in character. These include the older black Pentecostal churches that were established in Britain in the decade or so after the arrival in Britain in June of 1948 of the Empire Windrush, the first immigrant ship that transported 492 settlers from Jamaica. From the 1980s onwards, on both sides of the Atlantic, they also included African neo-Pentecostal churches, mostly of Nigerian or Ghanaian provenance. The rapid growth of West African neo-Pentecostal churches in European and American cities since the 1980s has been the subject of a host of recent sociological studies concerned to elucidate the leading role of these churches in the fashioning and sustaining of corporate identities within African migrant communities.
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