Gotowe bibliografie tematyczne / Australian pentecostalism

Gotowa bibliografia na temat „Australian pentecostalism”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 5 lutego 2022

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Artykuły w czasopismach na temat "Australian pentecostalism"

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Elliott, Peter. "Nineteenth-Century Australian Charismata: Edward Irving’s Legacy*". Pneuma 34, nr 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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Grey, Jacqueline N. "The Restoring of a Prophetic Community". Pneuma 42, nr 3-4 (9.12.2020): 460–76. http://dx.doi.org/10.1163/15700747-bja10025.

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Abstract The article discusses the future of global pentecostalism, focusing on the context of Australia. It first explores the self-identification of pentecostalism as a prophetic community in continuity with the narrative of Luke-Acts. In particular, the implications of the Isaianic mission of Jesus and the early church are discussed. The socially transformative nature of this mission includes not only miracles and healing, but also concern for the poor and marginalized. From this foundation, the article secondly addresses issues within contemporary Australian pentecostalism of individualism and self-reliance that are incompatible with the Isaianic vision. It presents, thirdly, a vision for the Australian pentecostal community that moves beyond a preoccupation with personal empowerment of the Spirit to participate with God in bringing healing and justice to the world.
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Handasyde, Kerrie. "Pentecost Past or Present". Pneuma 41, nr 3-4 (9.12.2019): 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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Miller, Elizabeth. "Women in Australian Pentecostalism: Leadership, Submission, and Feminism in Hillsong Church". Journal for the Academic Study of Religion 29, nr 1 (2.05.2016): 52–76. http://dx.doi.org/10.1558/jasr.v29i1.26869.

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Rocha, Cristina. "Global Religious Infrastructures: The Australian Megachurch Hillsong in Brazil". Social Compass 68, nr 2 (19.04.2021): 245–57. http://dx.doi.org/10.1177/00377686211001029.

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This article explores the infrastructures that allow the Australian Pentecostal megachurch Hillsong to expand into Brazil. Hillsong is a global religious phenomenon: it has branches in global cities, celebrities among its followers, and an award-winning worship band. Drawing on five years of multi-sited ethnography in Australia and Brazil, I analyse significant infrastructures – smart church buildings, hip soundscapes, and digital media – that enabled Hillsong to establish itself in Brazil. I show that such technologies comprise an architecture through which Hillsong’s ‘Cool Christianity’ circulates. I argue that these infrastructures communicate success, excitement, modernity, and cosmopolitanism to young middle-class Brazilians who aspire to break with the local conservative Pentecostalism that caters for the poor. Here, I call for a focus on human and nonhuman actors and infrastructures that move religion across borders, and a special attention to how imagination and power differentials shape mobility and immobility.
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Wells, Greta E. C. "Reaching the next generation? Reorienting Australian Pentecostalism as a spiritual expression for the ageing". Journal of Religion, Spirituality & Aging 28, nr 3 (16.02.2016): 139–54. http://dx.doi.org/10.1080/15528030.2015.1092488.

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Casiño, Tereso Catiil. "Winds of change in the church in Australia". Review & Expositor 115, nr 2 (maj 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.

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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.
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Riches, Tanya. "Acknowledgment of Country: Intersecting Australian Pentecostalisms Reembeding Spirit in Place". Religions 9, nr 10 (21.09.2018): 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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Riches, Tanya. "Can We Still Sing the Lyrics “Come Holy Spirit”?" PNEUMA 38, nr 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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Newton, Jon K. "Spiritual Explosion: A Review of the Literature on the Sudden Growth of Pentecostalism in Australia". Journal for the Academic Study of Religion 31, nr 1 (25.09.2018): 75–96. http://dx.doi.org/10.1558/jasr.37176.

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Rozprawy doktorskie na temat "Australian pentecostalism"

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Clifton, Shane Jack, i res cand@acu edu au. "An Analysis of the Developing Ecclesiology of the Assemblies of God in Australia". Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp78.25092005.

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The purpose of this thesis is to describe, analyse and assess the developing ecclesiology of the Assemblies of God in Australia (AGA). In chapter one, after reviewing the sparse literature on pentecostal ecclesiology, we turn to a contemplation of ecclesiological method. We note that some of the typical approaches, including biblicist and communio ecclesiologies, are idealist in orientation, since they contemplate the church in abstraction from its concrete, socio-historical and cultural identity. In chapter two we develop an alternative method, building particularly on the insights of Joseph Komonchak and Neil Ormerod, who argue that the object of ecclesiology is not ecclesial ideals but, rather, the set (or sets) of experiences, understandings, symbols, words, judgements, statements, decisions, actions, relationships, and institutions which distinguish the group of people called “the Church.” This leads to a concrete methodology that is derived from the explicit and implicit ecclesiology apparent in the history of the church. It also recognises that the church is a social reality as well as a divinely ordained community and, therefore, that the ecclesiologist needs to incorporate the insights of both the disciplines of theology and sociology. A large part of our discussion in chapter two is thus concerned with the nature of the interaction between these various disciplines.The method outlined in these early chapters forms the basis of our exploration of the ecclesiology of the AGA in chapters three to five. In line with our methodological construction, each chapter begins with the narrative of particular periods in the movement’s history, focusing especially on times of ecclesial transition and development. These narrative sections not only tell a story that has, largely, remained untold, but they also seek to draw out the explicit and implicit elements of AGA ecclesiology. In each chapter, narrative is followed by analysis which, firstly, clarifies central aspects of the developing ecclesiology and, secondly, attempts to assess what has been gained and lost in the process of ecclesiological change. With regard to the content of these chapters, chapter three treats the development of early pentecostalism, and the transition from unstructured and loosely knit faith mission communities to congregationally structured churches. Chapter four analyses the institutional formation of Australian pentecostalism, focusing particularly on the formalisation of the AGA. Of concern during this period was the relationship between churches and centralised bodies, as well as the roles and responsibilities of church leadership. Chapter five then treats the developments in AGA ecclesiology that accompanied the charismatic revival of the 1960s, 70s and 80s, as well as the institutional changes that occurred due to the rapid growth of the movement. In the concluding chapter six, we summarise our research, and intimate potential trajectories for the AGA as it moves into the twenty first century. In the light of our analysis and assessment, we also make some suggestions for ecclesial self-reflection.
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Jenkins, Brian C. C. "Nuclear age church a study of recent trends in Australia & New Zealand in the light of world models and scriptural beginnings with a view to designing a contextualized model for a cell group church /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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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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Książki na temat "Australian pentecostalism"

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The origins and development of the Pentecostal Movement in Australia: 1870-1939. Lexington: Emeth Press, 2011.

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Części książek na temat "Australian pentecostalism"

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Clifton, Shane. "Australian Pentecostalism". W Handbook of Pentecostal Christianity, 38–42. Cornell University Press, 2012. http://dx.doi.org/10.1515/9781501757105-007.

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"Australian Pentecostalism: from Marginalised to Megachurches". W Asia Pacific Pentecostalism, 372–99. BRILL, 2019. http://dx.doi.org/10.1163/9789004396708_018.

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Austin, Denise A. "Women and Guangdong Native-Place Charity in Chinese Australian Pentecostalism". W Chinese Diaspora Charity and the Cantonese Pacific, 1850-1949, 173–92. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528264.003.0010.

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This chapter presents a case study of Christian charity work among mobile Chinese of the Cantonese Pacific which suggests that the pull of native place charity was not weaker among women Christian converts than among men wedded to patriarchal hometown lineages. Braced by her triple marginalization as a woman, a Pentecostal, and a member of the minority Chinese community in Australia, Mary Kum Sou (Wong Yen) Yeung (Chen Jinxiao 陳金笑‎, 1888–1971) expressed her faith through a life of empathy for the marginalized and generosity towards those in need. By tracing Yeung’s strategic networking, her vocal support for charitable contributions, and the patterns of community engagement that characterized her charitable work, this research illustrates the concrete connections linking her spiritual beliefs to her distinctive style of hometown charitable engagement. Mary Yeung’s experience as a girl, a young woman, and a pioneering missionary and charity worker of the Australian Pentecostal church is more than a story of native place charity. It is also a story of faith and suffering, and privilege wedded with sacrifice. At the same time, in Mary Yeung’s charitable practice we find native-place welfare preserved and transformed within a radical Christian protestant tradition.
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Austin, Denise A. "Women and Guangdong Native-Place Charity in Chinese Australian Pentecostalism:". W Chinese Diaspora Charity and the Cantonese Pacific, 1850–1949, 173–92. Hong Kong University Press, 2020. http://dx.doi.org/10.2307/j.ctv15d80zh.13.

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"“The demon is growing with sins, but there are angels around”: Bundjalung Pentecostalism as Faith and Paradox". W Australian Pentecostal and Charismatic Movements, 257–73. BRILL, 2020. http://dx.doi.org/10.1163/9789004425798_014.

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

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Fer, Yannick. "Politics of Tradition". W The Anthropology of Global Pentecostalism and Evangelicalism. NYU Press, 2015. http://dx.doi.org/10.18574/nyu/9780814772591.003.0013.

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This chapter shows how the histories of Polynesian island nations are very much bound up with Christianity. The growth of charismatic movements in Polynesia, against a backdrop of rapid social change and transnational circulations between the island states and strong diasporic communities in New Zealand, Australia, and the United States, has resulted in a type of “nonconformist liberation.” Polynesian youth are drawn to the more individuated understanding of moral consciousness, as well as the new possibilities for bodily movements and cultural expression such as dance. Thus, local culture, the chapter suggests, might in fact have a positive moral valency for contemporary Christians.
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