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1
Muyuni, Audrey, i Austin M. Cheyeka. "Youth Conversion from Mainstream to Pentecostal Churches: A Case of Selected Churches in Matero and Emmasdale Townships in Lusaka District". Journal of Law and Social Sciences 4, nr 2 (30.06.2020): 14–20. http://dx.doi.org/10.53974/unza.jlss.4.2.468.
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The study sought to investigate the reasons that led to youth conversion from mainstream to Pentecostal churches in Emmasdale and in the neighbourhood of Matero. The study was guided by Horton’s intellectualist theory of conversion in Africa. It used a case study design. The method of data collection included semi-structured interviews, focus group discussions and questionnaire. Findings of the study were that, there was automatic conversion taking place among the youths in mainstream churches to Pentecostalism. This was evident in all respondents in mega Pentecostal Church who had a mainstream background. Church leaders in mainstream churches were aware of youth converting to Pentecostal churches by accepting back the youths who had converted to a Pentecostal Church but had later made up their minds to go back. The study further revealed that non-Pentecostal parents supported and encouraged their children who converted to a mega Pentecostal Church owing to incentives such as; scholarships, employment and supportive programmes provided to their children. The study recommends that: sermon presentation should be revised in some mainstream churches. Explaining scriptures should not be exegetical only but linking scriptures to real life struggles of the youth. The church leaders in mainstream churches must formulate programmes that are more practical and youth oriented like charismatic prayer service, provision of scholarship, employment and positions of responsibilities through different ministries within the mainstream churches. Non-Pentecostal parents should not be too sceptical about children who associate themselves with Pentecostalism but encourage them to genuinely convert to this brand of Christianity.
2
Ross, Kenneth R. "Preaching in Mainstream Christian Churches in Malawi1". Journal of Religion in Africa 25, nr 1 (1995): 3–24. http://dx.doi.org/10.1163/157006600x00230.
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Pettus, Katherine Irene. "Churches and International Policy: The Case of the “War On Drugs,” a Call to Metanoia". Philosophia Reformata 81, nr 1 (4.05.2016): 50–69. http://dx.doi.org/10.1163/23528230-08101004.
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Organized religion has played a key role in shaping national and international policy for millennia. This paper discusses the parts some Christian churches have played in creating and supporting drug control policies stipulated inunmultilateral treaties. Mainstream churches have largely ignored the harms these policies inflict on vulnerable populations, including both people who use drugs, and those who are terminally ill and cannot access controlled medicines for pain relief. Mainstream – especially theologically “conservative” – churches reject people who use drugs, an approach that damages individuals, families, and communities both inside and outside the church, along multiple dimensions. This damage has, dialectically, produced a counter-theology and praxis that prioritizes compassionate ministry and insists on metanoia, a scriptural ethic of hospitality and evidence based care. Churches must play a prophetic role according to scripture, contemporary theologians, and Christians engaged in social justice praxis, in ministering to individuals who are marginalized and criminalized for using prohibited substances.
4
Bruce, Steve. "Militants and the Margins: British Political Protestantism". Sociological Review 34, nr 4 (listopad 1986): 797–811. http://dx.doi.org/10.1111/j.1467-954x.1986.tb00697.x.
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While only some sections of the major British denominations have become open advocates of ecumenism, all the mainstream Protestant churches have reacted to the fragmentation of Protestantism into a large number of competing organisations by accepting religious pluralism and by endorsing religious toleration. This is reflected in the absence of mainstream Protestant church support for political Protestant movements in modern Britain. This paper presents evidence for the claim that almost all modern militant Protestant leaders have been either Baptists or independent evangelicals and offers suggestions in terms of class support, the structure of the mainstream denominations, and their socialisation procedures to explain this phenomenon.
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Gooren, Henri. "Pentecostalization and Politics in Paraguay and Chile". Religions 9, nr 11 (3.11.2018): 340. http://dx.doi.org/10.3390/rel9110340.
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This article analyzes Pentecostal churches in Paraguay and Chile, tracing how their older ethos of politics as worldly and corrupt is gradually changing and why. It explores changing church–state relations and conceptions of political culture and citizenship among Pentecostal members and leaders, and assesses some mutual influences that Pentecostal and mainstream Protestant churches exert on each other. Chile has the oldest autochthonous Pentecostal churches of Latin America, whereas Pentecostal growth only recently started in Paraguay, providing a contrast in levels of Pentecostalization. The article develops a general overview of modes of (in)direct involvement of Pentecostal leaders and members in national politics by assessing the risks and advantages of five possible positions.
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Sukamto, Amos, i S. Panca Parulian. "Religious Community Responses to the Public Policy of the Indonesian Government Related to the covid-19 Pandemic". Journal of Law, Religion and State 8, nr 2-3 (16.12.2020): 273–83. http://dx.doi.org/10.1163/22124810-2020006.
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Abstract The purpose of this article is to analyze religious responses to the policy of Indonesian government in dealing with the covid-19 pandemic. Article 4 of Government Regulation (PP) No. 21/2020 mentions restrictions on religious activities. The response of the religious community to this government policy was varied. The Council of Indonesian Ulama, Majelis Ulama Indonesia (mui), issued several fatwas containing a ban on worship involving large numbers of people. A small group of fanatic Muslims initially opposed the policy, but eventually followed it. Among Protestants, the mainstream and Pentecostal churches under the Communion of Churches in Indonesia (pgi) are highly coordinated with government regulations. Some Pentecostal churches attempted to continue holding worship together for reasons of holy communion, but eventually they followed government regulations. The Catholic church followed government regulations consistently.
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Smit, Peter-Ben. "Old Catholic Theology: An Introduction". Brill Research Perspectives in Theological Traditions 1, nr 1 (21.10.2019): 1–139. http://dx.doi.org/10.1163/25898809-12340001.
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Abstract Old Catholic theology is the theology that is characteristic of the Old Catholic Churches of the Union of Utrecht. Old Catholic Theology: An Introduction, authored by Peter-Ben Smit, an acknowledged expert in the field, outlines the main characteristics of and influences on Old Catholic theology, as well as the extant ecumenical relationships of the Old Catholic Churches. In doing so, it covers what may be called ‘mainstream’ Old Catholic theology, while paying attention to extant diversity within the Old Catholic tradition. Particular attention is given to the hermeneutical approach to theology, ecclesiology, sacramental theology and ecumenical theology. Old Catholic theology has come to be characterized by a sacramental understanding of the church. This is the result of ecumenical dialogue and the basis upon which the Old Catholic Churches engage in ecumenical rapprochement. Hermeneutics of Scripture and tradition plays an important role as well, given that Old Catholic Churches have developed their own form of a hermeneutics of communion.
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Ross, Kenneth R. "Preaching in Mainstream Christian Churches in Malawi: A Survey and Analysis". Journal of Religion in Africa 25, nr 1 (luty 1995): 3. http://dx.doi.org/10.2307/1581136.
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Rymarz, Richard. "Nurturing well‐being through religious commitment: challenges for mainstream Christian churches". International Journal of Children's Spirituality 14, nr 3 (29.07.2009): 249–60. http://dx.doi.org/10.1080/13644360903086521.
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MAFFLY-KIPP, LAURIE F. "RESURRECTING LIBERALS: A NEW AGE OF AMERICAN SPIRITUALITY". Modern Intellectual History 6, nr 2 (sierpień 2009): 445–56. http://dx.doi.org/10.1017/s1479244309002169.
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Those religious believers still willing to claim the term “liberal” are tired of being kicked around. In a swelling chorus of outrage, they have fought back against the cultural hegemony of evangelicals and the rampant rumors of liberal demise that have haunted their sanctuaries for the past three decades. In reaction, some mainstream Protestant churches in this camp have mounted concerted and organized efforts to rescript their public relations. I think here, in particular, of the United Church of Christ (UCC), a left-leaning denomination that launched a massive advertising campaign in 2004 to raise its public profile. That effort is perhaps best known for its prominent comma (“God is still speaking,”) and edgy advertisements depicting bouncers at the doors of conservative churches who physically eject potential members not in conformance with their white, heterosexual standards. The banning of those ads by many television stations, at the behest of conservative religious groups that took exception to the UCC proclamation of inclusiveness as a stab at evangelical orthodoxy, may only confirm the mainstream lament that liberalism is truly a countercultural proposition.
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Sema, Daniel. "MODUS DORIAN: SEBUAH ALTERNATIF BAGI PENCIPTAAN HYMN". Tonika: Jurnal Penelitian dan Pengkajian Seni 2, nr 1 (29.05.2019): 48–62. http://dx.doi.org/10.37368/tonika.v2i1.42.
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In today's Indonesian churches there are two types of music in worship, namely: hymnal songs or hymn (which are still used in mainstream Protestant churches) and contemporary Christian songs (used in Pentecostal and Charismatic churches). Nevertheless, contemporary Christian singing began to be accepted by some Protestant Christians and its existence increasingly dominated and urged the hymn. In order for the hymn to not be easily abandoned and felt contemporary, the author offers a new alternative to the creation of the hymn that has based itself on the major-minor mode for centuries. The alternative is the use of church mode, namely the Dorian mode as the basis for the creation or arrangement of a hymn. For this reason, the author tries to present a hymn arrangement for the song "Holy, Holy, Holy" by Reginald Heber in the SATB format in Dorian mode.
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Prior, John Mansford. "REFORMASI PANTEKOSTAL SEBAGAI PEREMAJAAN KEKRISTENAN PALING RADIKAL SEJAK PEMBARUAN JOHN CALVIN". Jurnal Ledalero 15, nr 2 (6.12.2016): 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
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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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홍상태. "Analysis on Women Leadership in Women House Churches in Comparison to Leadership in Male-centered Mainstream Presbyterian Churches". Madang: Journal of Contextual Theology ll, nr 16 (grudzień 2011): 159–80. http://dx.doi.org/10.26590/madang..16.201112.159.
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Shadrack Rotich. "Establishing How Church Leadership Affects Job Satisfaction among Church Workers in Nakuru West Sub County." Editon Consortium Journal of Arts, Humanities and Social Studies 3, nr 1 (30.01.2021): 218–24. http://dx.doi.org/10.51317/ecjahss.v3i1.202.
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The main purpose of the study was to establish how church leadership affects job satisfaction among church workers in Nakuru West Sub County. Herzberg’s Two-Factor and the expectancy theories guided the study. The study employed descriptive survey research design. The target population for the study were the pastoral and other church employees in all the 4 mainstream churches in Nakuru West Sub County. These churches have combined staff population of 188 staff comprising of the pastors, evangelists, secretaries, administrators, caretakers and other staffs recruited depending on the needs and capability of the churches. The study used the primary data where questionnaires were used to collect data after being subjected to Cronbach test for reliability and judgmental test for validity. The study conducted a piloting study, Data was analysed using SPSS version and will initially be analysed using descriptive statistics, and thereon, inferential statistics such Pearson product moment correlation and multiple linear regression analysis. Results was presented in the form of tables and figures. From the research findings, it can be concluded that church leadership encourages teamwork among employee leadership. The study recommended that church leadership do more effort on teamwork so they may able to share and integrate individual ideas for the betterment of job performance.
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Morgan, Gareth G. "Donor commitment: An investigation of fundraising strategies in churches and mainstream charities". International Journal of Nonprofit and Voluntary Sector Marketing 1, nr 3 (lipiec 1996): 232–44. http://dx.doi.org/10.1002/nvsm.6090010306.
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Bulyha, Iryna. "Christian Ethics Course: The Non-denominational Aspect". Ukrainian Religious Studies, nr 49 (10.03.2009): 92–96. http://dx.doi.org/10.32420/2009.49.1999.
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The problem of teaching the course "Christian Ethics" in the Ukrainian school is one of the most debatable in the educational, scientific and religious environment. Immediately with the experimental introduction of the training course in 1992, this issue has become publicly relevant and is still at the center of controversy, despite its legislative clarity. The Orthodox and Greek Catholic Churches of Ukraine actively insist on their presence in mainstream schools and do not see (or do not want to see) alternatives. While Protestant churches, especially the small ones, want only one, so that they do not interfere with the creation of their church schools, both for teaching and for spiritual education. For example, the Seventh-day Adventist Church believes that in a multi-denominational state, state and spiritual education should be separated. Moreover, the experience of teaching so-called Christian ethics demonstrates that it violates the principle of freedom of conscience, since theology cannot be super-denominational, unrelated to a particular church.
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Cass, Philip. "A common conception of justice underlies Pacific churches’ message on climate change". Pacific Journalism Review : Te Koakoa 26, nr 2 (22.10.2020): 88–101. http://dx.doi.org/10.24135/pjr.v26i2.1139.
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This article presents an overview of the role mainstream churches can play in mitigating the climate change crisis in the Pacific and their role in facilitating climate induced migration. It builds on earlier work by the author (Cass, 2018; 2020) with a focus on Fiji, Tonga and Papua New Guinea. Both Catholic and Protestant churches share a concern for the future of the planet based on the principles of economic, social and climate justice, which complement moral and ecumenical imperatives. The article examines what message the churches convey through the media and the theology that underlines them.
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Williams, John A. "‘Ecclesianarchy’: Excursions into Deconstructive Church". Ecclesial Practices 5, nr 2 (14.12.2018): 121–37. http://dx.doi.org/10.1163/22144471-00502002.
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The author has previously argued that in recent times the mainstream churches in the uk have tended to co-opt elements of a postmodern analysis of contemporary culture in support of a mission strategy focused on presentational innovations and limited structural adjustments, without allowing the implications radically to challenge ecclesiological or theological foundations. This article conducts an experiment in pursuing the logic of a postmodern discourse about the Church to bring its more radical implications into view: it begins to sketch out an alternative view of church as an 'ecclesianarchy', the distinctive purpose of which is to become a socio-cultural site for the symbolisation and enactment of the impossible. The proposal is explored with reference to examples of contemporary innovations in ecclesial praxis, and attention is drawn to critical questions such churches will need to attend to in the interests of furthering their evolution in a time of instability and change.
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CAU, BOAVENTURA M., ARUSYAK SEVOYAN i VICTOR AGADJANIAN. "RELIGIOUS AFFILIATION AND UNDER-FIVE MORTALITY IN MOZAMBIQUE". Journal of Biosocial Science 45, nr 3 (3.08.2012): 415–29. http://dx.doi.org/10.1017/s0021932012000454.
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SummaryThe influence of religion on health remains a subject of considerable debate both in developed and developing settings. This study examines the connection between the religious affiliation of the mother and under-five mortality in Mozambique. It uses unique retrospective survey data collected in a predominantly Christian area in Mozambique to compare under-five mortality between children of women affiliated to organized religion and children of non-affiliated women. It finds that mother's affiliation to any religious organization, as compared with non-affiliation, has a significant positive effect on child survival net of education and other socio-demographic factors. When the effects of affiliation to specific denominational groups are examined, only affiliation to the Catholic or mainstream Protestant churches and affiliation to Apostolic churches are significantly associated with improved child survival. It is argued that the advantages of these groups may be achieved through different mechanisms: the favourable effect on child survival of having mothers affiliated to the Catholic or mainstream Protestant churches is probably due to these churches' stronger connections to the health sector, while the beneficial effect of having an Apostolic mother is probably related to strong social ties and mutual support in Apostolic congregations. The findings thus shed light on multiple pathways through which organized religion can affect child health and survival in sub-Saharan Africa and similar developing settings.
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Ownby, Ted. "Mass Culture, Upper-Class Culture, and the Decline of Church Discipline in the Evangelical South: The 1910 Case of the Godbold Mineral Well Hotel". Religion and American Culture: A Journal of Interpretation 4, nr 1 (1994): 107–32. http://dx.doi.org/10.1525/rac.1994.4.1.03a00050.
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Two of the primary images most scholars have of the religion of white southerners in the postbellum period seem inconsistent or even contradictory. One image portrays members of the mainstream Baptist, Methodist, and Presbyterian churches as becoming increasingly secure in their positions as leaders of southern society. The churches were losing, or had already lost, their sense as agencies for the plain folk to criticize the complacency, the hierarchical pretensions, and perceived decadence of the upper class. In doing so, they had taken on the characteristics John Lee Eighmy best described as Churches in Cultural Captivity. As on so many topics, C. Vann Woodward states this position most clearly.
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Warner, Wayne E. "At the Grass-Roots: Kathryn Kuhlman's Pentecostal-Charismatic Influence on Historic Mainstream Churches". Pneuma 17, nr 1 (1995): 51–65. http://dx.doi.org/10.1163/157007495x00084.
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Jones, Lakaii A., i Catherine Cook-Cottone. "Media and Cultural Influences in African-American Girls’ Eating Disorder Risk". ISRN Preventive Medicine 2013 (3.02.2013): 1–8. http://dx.doi.org/10.5402/2013/319701.
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Objective. To investigate media and cultural influences in eating disorder development in African-American adolescent females. Method. Fifty-seven participants were recruited through churches and community organizations to complete a questionnaire. Results. Mainstream sociocultural identification was associated with more eating disorder behavior in African-American females; cultural ethnic identification was not significantly associated with eating disorder behavior in African-American females, mainstream sociocultural identification, cultural ethnic identification, and body dissatisfaction significantly predicted eating disorder behavior; and cultural ethnic identification was positively correlated with mainstream sociocultural identification. This study provides support for the importance of eating disorder prevention interventions that focus specifically on African-American girls.
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Barasa, Francis O. "The Church and the Healthcare Sector in Kenya: A Functional Analysis of Its Development through Evangelization". Volume 5 - 2020, Issue 9 - September 5, nr 9 (5.10.2020): 1058–64. http://dx.doi.org/10.38124/ijisrt20sep603.
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The health sector in Kenya has grown rapidly. The corner stone of this growth was laid by the early Christian Missionaries who combined Evangelization with education and health. Thishistorical developmentled to the development and expansion of the healthcare system in Kenya by contributing to the building of a firm foundation upon which Kenya’s health care stands today. TheChurch’s education-health functional strategy cemented this milestone leading to the growth of a vibrant health care sector in Kenya. This has culminated in a well-coordinated ChurchGovernment partnership in the implementation of health programs. Today Kenya is the leading country in the East African region in the delivery of well-established and functional health care system. The Church’s pioneer efforts saw the healthcare in Kenya expand rapidly to all parts of the country thus playing a significant role in the healthcare market.The objective of this paper was therefore to explore the Church’scontribution to the development of healthcare sector in Kenya, to examine the functional role of an integrated and holistic approach to health care as a tool for the nurturing of Christian values and faith that support spiritual growth among people, to assess the sociological implicationsunderpinning the entire process of growth of health care through a Church-Government participatory partnership approach and how this approach has created a better society.Purposive sampling procedure was used to select four mainstream Churches that pioneered Evangelization in Kenya. Using qualitative approach, secondary data was obtained through face to face interviews with key informants from the four mainstream Churches.Data was transcribed and analysed qualitatively in for of themes. The findings show that the Church played a significant role in the development of health care in Kenya, they also show that the use of an integrated and holistic approach to health care was responsible for the evangelization and treatment of many Christians in Kenya and from a sociological perspective the findings show that the Church plays a significant role in unifying society. The study recommends that the Church should be supported through government policies to continue investing in the health care sector, other Churches in Kenya should adopt an integrated holistic approach to health care and the Church should strengthen its unifying role for the sake of a stable nation. The study will benefit the Church, policy makers and other stakeholders.
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Shadrack Rotich. "Effect of Rewards and Compensation on Job Satisfaction among Church Workers in Nakuru West Sub County". Editon Consortium Journal of Arts, Humanities and Social Studies 3, nr 1 (30.01.2021): 212–17. http://dx.doi.org/10.51317/ecjahss.v3i1.201.
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The main purpose of the study was to determine how reward and compensation affect job satisfaction among church workers in Nakuru West Sub County. Herzberg’s Two-Factor and the expectancy theories guided the study. The study employed descriptive survey research design. The target population for the study were the pastoral and other church employees in all the 4 mainstream churches in Nakuru West Sub County. These churches have combined staff population of 188 staff comprising of the pastors, evangelists, secretaries, administrators, caretakers and other staffs recruited depending on the needs and capability of the churches. The study used the primary data where questionnaires were used to collect data after being subjected to Cronbach test for reliability and judgmental test for validity. The study conducted a piloting study, Data was analysed using SPSS version and will initially be analysed using descriptive statistics, and thereon, inferential statistics such Pearson product moment correlation and multiple linear regression analysis. Results was presented in the form of tables and figures. From the research findings, the study concluded that, the study found that factors including salary, benefits, organisational policies, supervision, working conditions and relationships. On the other hand, motivators such as achievement, recognition, promotion, responsibility and work itself promote motivation and consequently satisfaction. The study concludes that employer should demonstrate equal and fair employee handling mechanisms based on their performance evaluation.
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Brouwer, Ruth Compton. "When Missions Became Development: Ironies of ‘ngoization’ in Mainstream Canadian Churches in the 1960s". Canadian Historical Review 91, nr 4 (grudzień 2010): 661–93. http://dx.doi.org/10.3138/chr.91.4.661.
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Brouwer, Ruth Compton. "When Missions Became Development: Ironies of 'NGOization' in Mainstream Canadian Churches in the 1960s". Canadian Historical Review 91, nr 4 (2010): 661–93. http://dx.doi.org/10.1353/can.2010.0027.
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Baer, Hans A. "Black Mainstream Churches; Emancipatory or Accommodative Responses to Racism and Social Stratification in American Society?" Review of Religious Research 30, nr 2 (grudzień 1988): 162. http://dx.doi.org/10.2307/3511353.
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Porter, Andrew. "Church History, History of Christianity, Religious History: Some Reflections on British Missionary Enterprise Since the Late Eighteenth Century". Church History 71, nr 3 (wrzesień 2002): 555–84. http://dx.doi.org/10.1017/s0009640700130276.
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In the Introduction to his lectures on the modern British missionary movement published in 1965, Max Warren suggested that “any serious student of modern history must find some explanation of the missionary expansion of the Christian Church.” Many, perhaps most, scholars have ignored his advice, and until very recently, it would have been difficult to persuade researchers in the modern academic mainstream to take such an injunction seriously, so flatly would it have seemed to contradict or question the dominant assumptions of liberal, secular scholarship. The progress of an all-pervasive secularization meant that missions, if not the churches both that supported them and that they hoped to build, were to be listed amongst history's losers and were therefore unattractive subjects for study.
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MacRae, Edward. "Religious Uses of Licit and Illicit Psychoactive Substances in a Branch of the Santo Daime Religion". Fieldwork in Religion 2, nr 3 (27.11.2008): 393–414. http://dx.doi.org/10.1558/firn.v2i3.393.
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The article deals with the different effects of tolerant and prohibitionist policies associated with psychoactive substance use in Brazil. Whereas the licit use of ayahuasca has been successfully incorporated into mainstream Brazilian society, the ritual use of cannabis by one of the Santo Daime religious groups has never been fully accepted and remains a constant source of problems for the ayahuasca churches, their followers and society at large.
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Jap-A-Joe, Harold. "Afro-surinamese Renaissance and the Rise of Pentecostalism". Exchange 34, nr 2 (2005): 134–48. http://dx.doi.org/10.1163/1572543054068550.
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AbstractDuring the 1960s, after a long period of suppression, a renaissance of Afro-Surinamese culture started. Around the same time Pentecostalism was introduced with great success. In this article it is being argued that the worldviews of the Afro-Surinamese Winti-religion and of Pentecostalism are interlocking, explaining the attractiveness of the latter to Afro-Surinamese who since their acceptance of Christianity had been confronted with suppression and ridiculization of their worldview as "superstition" in the mainstream missionary churches.
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Löffler, Beate. "Acculturated Otherness. Christian Churches and Wedding Chapels in Modern Japanese Society". Entangled Religions 5 (18.12.2018): 312–46. http://dx.doi.org/10.46586/er.v5.2018.312-346.
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During the latter half of the nineteenth century, the Japanese government ended the centuries-long Japanese policy of isolation and initiated a rapid modernization effort that aimed to create a competitive Japanese nation state. In addition to such changes as new family law, compulsory education, and redistribution of property, the government contracted foreign experts with the goal of importing western knowledge. As a result, civil engineers, artists, and physicians started moving to Japan, as did missionaries. This resulted in intense cultural encounter and negotiation, in the course of which Christian faith and Western church architecture became acculturated in Japan. This article sketches the socio-cultural and technological parameters shaping Japanese Christian church buildings from the 1860s onwards as well as the transfer of meanings and forms from an explicitly Western tradition into a Western-looking and yet entirely Japanese tradition of Christianity. It sketches a second line of transfer as well, that reinterpreted the ‘church’ as an architectural form into the Wedding-Chapel-Romanticism of the non-Christian Japanese mainstream wedding industry.
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Lamburn, D. J. "Petty Babylons, Godly Prophets, Petty Pastors and Little Churches: The Work of Healing Babel". Studies in Church History 26 (1989): 237–48. http://dx.doi.org/10.1017/s0424208400010986.
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On 14 February 1608, William Crashaw, who three years earlier had been vicar of St John’s Church in Beverley, preached a sermon at St Paul’s Cross. He took as his text a verse from Jeremiah—‘We would have cured Babel but she would not be healed; let us forsake her, and go every one to his own country.’ Yet Crashaw was no schismatic. His own career, beginning with his fellowship at St John’s College, Cambridge, had always been within the mainstream of the Established Church. In his will he set out the positions he had held as ‘the unworthy and unprofitable servant of God’. He had been ‘Preacher of God’s word first at Bridlington then at Beverley in Yorkshire. Afterwards at the Temple since then pastor of the Church at Agnes Burton in the diocese of York, now Pastor of that too great parish of White Chapel in the suburbs of London.’ There was much else besides; he had been one of the official editors of William Perkins, a writer of numerous works, whose sermons and catechisms were much sought after, one of the founders and shareholders in the New Virginia Company, with good connections at Court. At Paul’s Cross Crashaw condemned Brownists ‘who forsake our Church, and cut off themselves and separate themselves to a faction, and fashion, or as they call it, into a covenant or communion of their own devising’, just as much as those who ‘be such as refuse public places in the Church, and commonwealth, and retire themselves into private and discontented courses and will not be employed for the public’. In common with mainstream puritans he deeply disapproved of schismatics and was not above attacking them with the same vehemence he normally reserved for papists. It is ‘unthankful’ he wrote, to desert our Church. ‘There is indeed a true ministry of the word amongst us… We have the word truly preached.’ When Crashaw referred to the forsaking of Babel he had something very different in mind, for the solution this early seventeenth-century cleric offered concerned the Church’s ministry.
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Gardner, Fiona. "Institutional Betrayal, Psychoanalytic Insights on the Anglican Church’s Response to Abuse". Religions 13, nr 10 (22.09.2022): 892. http://dx.doi.org/10.3390/rel13100892.
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Psychoanalysis can advance our understanding of responses from the hierarchy of mainstream religious denominations to disclosures of abuse by clergy. This paper takes analytic insights to discuss how and why the Anglican institutional church has responded so callously to disclosures of child sexual abuse within the church. Inhumane responses have led to feelings of institutional betrayal in survivor groups. The subject is explored firstly in the context of organizational and group dynamics, and, secondly, by analysing defences that underly the interaction between the person who has been abused and the member of the church hierarchy who is hearing the disclosure. Defences and deceptions have been consciously and unconsciously used within the organization that have obstructed contact with reality, and so hindered it both in fulfilling its task in responding appropriately to what has taken place, and in adapting to changing circumstances. Churches have been active agents in re-traumatising individuals. Examples to illustrate are taken from hearings on the Anglican Church by the Independent Inquiry into Child Sexual Abuse in England, UK. The idea of organizational redemption is presented.
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Codone, Susan. "Megachurch Pastor Twitter Activity: An Analysis of Rick Warren and Andy Stanley, Two of America’s Social Pastors". Journal of Religion, Media and Digital Culture 3, nr 2 (6.12.2014): 1–32. http://dx.doi.org/10.1163/21659214-90000050.
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Mainstream church leaders have taken to Twitter as a platform for spreading their message and promoting their churches. This study examines two American mega-church pastors, Rick Warren of Saddleback Church in Orange County, California, and Andy Stanley of North Point Community Church in Atlanta, Georgia. The main objectives of this study are to analyse the Twitter activity of both pastors in an attempt to categorize their tweets according to research-based guidelines and to suggest new categories for ministry leaders who use social media. The study also tracks the Twitter activity over the life of the @rickwarren and @andystanley accounts. The study shows intriguing applications of Twitter by these two pastors and makes recommendations for those in ministry leadership who wish to use Twitter as a broadcast platform for their personal and ministry messages. Because research in ministerial use of social media is young, future studies are needed to determine if these recommendations can apply to the social media activity of other ministry leaders and to explore how ministry leaders across the religious spectrum are using social media.
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SARABIEV, A. V. "“Oriental” Churches of Levant and Mesopotamia in Continuing Social Fragmentation". Outlines of global transformations: politics, economics, law 11, nr 4 (16.10.2018): 150–68. http://dx.doi.org/10.23932/2542-0240-2018-11-4-150-168.
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In the present difficult circumstances in the Middle East, the position of the so-called Oriental Churches, which is united by the similarity of the liturgical language, the language of the patristic and historical heritage – Syriac, is indicative. The pre-Chalcedon faith confession of these Christians and their special Eastern church rites, despite the separation of the Uniate Catholic communities, gave them an identity that persists to this day. The fate of these ancient autochthonous Christian communities was formed not only in conditions of an alien and heterodox environment, but also in isolation, and even confrontation with the main branches of Christianity. Now, serious efforts are being made by them in the mainstream of the activities of world supra-church structures, primarily the World Council of Churches. A characteristic feature of these communities are relatively prosperous diasporal communities, which far exceed the number of co-religionists in their historical homeland, and therefore, an important part of the ministry of their church hierarchy has become diverse contacts with foreign dioceses. Moreover, against the backdrop of the rise of the national aspirations of the Kurds – their neighbors in the territories of historical settlement – the national argument often referring to the Aramaic or Assyrian origin is often used. The vulnerable position of the flock of these ancient but few communities in the Middle East forces them to seek material, and sometimes even political, support abroad. Russia is still using the resource of only inter-church relations, which once showed its inadequacy, but at the same time the development of cultural ties with these communities in their homeland, the financial recharge of these projects on a secular basis could also contribute to strengthening our country’s image in the Middle East. The implementation of cultural, scientific and educational initiatives to support “Oriental” communities could become additional direction for Russia’s fruitful participation in the fate of the region, could prevent fragmentation of the Middle Eastern societies, to improve the situation of these communities and to normalize interfaith relations in general.
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Ndzotom Mbakop, Antoine Willy. "A Comparative Analysis of the Pragmatic Functions of “Amen” in Mainstream Protestant and Pentecostal Churches in Cameroon". Corpus Pragmatics 2, nr 4 (21.04.2018): 333–49. http://dx.doi.org/10.1007/s41701-018-0032-4.
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Hackett, David G. "The Prince Hall Masons and the African American Church: The Labors of Grand Master and Bishop James Walker Hood, 1831–1918". Church History 69, nr 4 (grudzień 2000): 770–802. http://dx.doi.org/10.2307/3169331.
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During the late nineteenth century, James Walker Hood was bishop of the North Carolina Conference of the African Methodist Episcopal Zion Church and grand master of the North Carolina Grand Lodge of Prince Hall Masons. In his forty-four years as bishop, half of that time as senior bishop of the denomination, Reverend Hood was instrumental in planting and nurturing his denomination's churches throughout the Carolinas and Virginia. Founder of North Carolina's denominational newspaper and college, author of five books including two histories of the AMEZ Church, appointed assistant superintendent of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?
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Gooren, Henri. "The Pentecostalization of Religion and Society in Latin America". Exchange 39, nr 4 (2010): 355–76. http://dx.doi.org/10.1163/157254310x537025.
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AbstractPentecostalization is the combination of Pentecostal growth, Pentecostal influence on other religions, and Pentecostal impact on the rest of society. Increased competition with other religions (the Catholic Charismatic Renewal and mainstream Protestantism) forces these to adopt Pentecostal elements. Pentecostal elements (like conversion discourses, speaking in tongues, and faith healing) gradually spread in the mass media, affect non-religious groups in civil society and even the religiously unaffiliated, show up in political campaigns, affect economic behavior and entrepreneurship, and impact gender relations. Main research questions: To what extent is there a Pentecostalization of religion and society happening in Latin American countries, what forms is this taking, how are Pentecostal churches affected by the Pentecostalization process, and how could this lead to a new theoretical framework? The new theoretical framework of Pentecostalization links various previous approaches, theories, and unconnected country studies. Using ethnographic research, semi-structured interviews, and surveys, Pentecostal and non-Pentecostal churches and organizations will be analyzed in Chile and Paraguay. Chile has the oldest and strongest Pentecostal churches of Latin America, whereas Pentecostal growth only recently started in Paraguay, providing a clear contrast in the level of Pentecostalization.
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Alexander, Estrelda. "Presidential Address 2010 When Liberation Becomes Survival". Pneuma 32, nr 3 (2010): 337–53. http://dx.doi.org/10.1163/157007410x531899.
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AbstractThis articles uses three contemporary issues — the struggle for authentic racial and cultural justice for people who are in some way locked out of the “mainstream” of the privileged white power structure, the quest of women to live out their God-ordained humanity in every arena of the church and society, and the response of the church to the perceived threat of the homosexual agenda — to explore the necessity of drawing on the intellectual resources of Pentecostal/Charismatic scholarship to engage the social justice issues with which the church must wrestle in the twenty-first century. Historically, liberation theologies have been dismissed by the evangelical and Pentecostal communities as totally unbiblical responses to social ills driven largely by unbiblical philosophical understanding and agenda, but they have failed to speak a liberative word to those within our own churches whose very lives are circumscribed by blatantly unjust responses to these issues. This article calls for crafting liberative theologies as a Spirit-empowered and enlightened intellectual pursuit that takes seriously the biblical mandate to be responsive to issues of justice.
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CARTER, DAVID. "The Ecumenical Movement in its Early Years". Journal of Ecclesiastical History 49, nr 3 (lipiec 1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.
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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.
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Blanes, Ruy Llera, i Natalia Zawiejska. "The Pentecostal Antirevolution: Reflections from Angola". Journal of Religion in Africa 49, nr 1 (22.12.2020): 34–58. http://dx.doi.org/10.1163/15700666-12340157.
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Abstract This article discusses the so-called ‘revolutionary’ character of Evangelical and Pentecostal movements, as has been proposed in mainstream sociological and anthropological literature. Through a historical and ethnographic account of Evangelical and Pentecostal Christianity in Angola, we suggest that in this country Evangelicalism and Pentecostalism is defined by exclusionary tactics that render most churches compliant with the current political regime, and they in fact act as reactionary, conservative forces in contexts of social and political disruption. This in turn exposes a divergence in terms of political rhetoric and praxis among Evangelical and Pentecostal movements.
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Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930". Journal of the Canadian Historical Association 23, nr 1 (22.05.2013): 179–214. http://dx.doi.org/10.7202/1015732ar.
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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new insights about the relationship between language and denomination in Ontario society, the rise of a theologically-mainstream Protestant church, and the role of institutional networks that connected people across a large space. The author argues that regional, national, and transnational connections shaped the development of many local German-language Lutheran communities in Ontario.
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Van Lieburg, Fred. "De stille refolutie". Religie & Samenleving 9, nr 1 (1.05.2014): 44–61. http://dx.doi.org/10.54195/rs.12623.
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Several studies have been published about ‘silent (r)evolutions’ in different wings of Dutch Reformed Protestantism, such as synodaal-gereformeerden (Reformed Churches in the Netherlands), vrijgemaakt-gereformeerden (Reformed Churches in the Netherlands [Liberated]) and hervormd-gereformeerden (Reformed Bond within the Protestant Church in the Netherlands). They suggest slow shifts within partly ‘pillarized’ church groups from orthodox Calvinist beliefs to modern religious views. The so-called bevindelijk (pietistic) gereformeerden, reformatorischen (‘refo’s’) or Dutch Bible Belt communities seem to be a special case in point. Scattered among the mainstream Protestant Church in the Netherlands and various small and strict Reformed denominations, they are represented by the Staatkundig Gereformeerde Partij. This ‘Political Reformed Party’ was founded by G.H. Kersten in 1918 as mobilization of conservative, pietistic and anti-papist people, rejecting social assurance, vaccination and women suffrage, and developing into a minor pillar or reformatorische zuil in the 1970s. This essay builds upon contemporary observations of the SGP in its starting period and in its recent presentation as well. It argues for a development from a critical or ‘revolutionary’ positioning in the democratic scene during the 1920s to a constructive participation in the political process since the 1990s. However, the ‘silent revolution’ of the staatkundig gereformeerden or the social and cultural emancipation of the bevindelijk gereformeerden is accompanied by signs of ‘anti-government sentiments’ and serious resistances within certain ‘refo’ communities. The artificial word refolutie (refolution) plays on the suggestion of a delayed and specific way of emancipation, integration and ‘depillarization’ of this religious minority. Further research is encouraged in order to understand and explain the complicated and contradictory experience of these compromisers between orthodoxy and modernity.
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Rietveld, Jan Joris. "The Awakening of a New Form of Christianity? Catholicism in the Cariri Region (Brazil)". Exchange 35, nr 4 (2006): 383–97. http://dx.doi.org/10.1163/157254306780016122.
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AbstractThe Cariri region is the most isolated and poor part of the rural zone of the diocese of Campina Grande in the Paraiba state of Brazil. The Catholic Church has been present here for a relatively short time: 335 years. Moreover the region has an isolated context and this favors conservatism so that only fundamental changes have an impact. These facts make the Cariri an interesting region for a case study about how Catholicism develops. I distinguish five periods, which are described with religious key words and situated in the socio-cultural context. This classification is a schematization: different types of Catholicism often exist together. It is obvious that the dominant features of Catholicism change with time, but in the mainstream of the fifth period we see a small revolution. Now there are not only influences in the socio cultural context and factors in the Church itself that cause changes, but there are also influences of powerful newcomers, the evangelical churches. Their main impact is that many people have left the Catholic Church and are going to live their old faith in a new form. The Catholic Church is searching for adequate ways to respond to this phenomenon.
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Foster, Neil. "The Bathurst Diocese Decision in Australia and its Implications for the Civil Liability of Churches". Ecclesiastical Law Journal 19, nr 01 (20.12.2016): 14–34. http://dx.doi.org/10.1017/s0956618x1600106x.
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In the New South Wales Supreme Court decision of Anglican Development Fund Diocese of Bathurst v Palmer in December 2015, a single judge of the court held that a large amount of money which had been lent to institutions in the Anglican Diocese of Bathurst, and guaranteed by a letter of comfort issued by the then bishop of the diocese, had to be repaid by the bishop-in-council, including (should it be necessary) levying the necessary funds from the parishes. The lengthy judgment contains a number of interesting comments on the legal personality of church entities and may have long-term implications (and not merely in Australia) for unincorporated, mainstream denominations and their contractual and tortious liability to meet orders for payment of damages. The article discusses the decision and some of those implications.
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Печёнкин, Илья Евгеньевич. "The Searching for the Image of Church Building through the Late Russian Empire (Marginalia of a Mainstream Architectural History)". Вестник церковного искусства и археологии, nr 3(4) (15.08.2020): 117–29. http://dx.doi.org/10.31802/bcaa.2020.4.3.008.
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В статье предпринята попытка дать описание истории поисков образа православного храма как современного здания в поздней Российской империи (сер. XIX - нач. ХХ вв.). В литературе церковное зодчество этого периода освещается, главным образом, через рамку стиля. Действительно, вопросы стилеобразования были очень важны для современников: и критики, и сами архитекторы много писали о необходимости строить храмы в традиционных национальных формах и т.д. Однако к этому дискурс о церковной архитектуре в индустриальную эпоху не сводился. В условиях роста населения городов и численности прихожан, внедрения новых материалов и конструкций в строительстве, наконец, в новых культурно-мировоззренческих реалиях, вопрос о храмовой архитектуре получал новые аспекты. Представляет интерес то, каким рисовало себе современную храмовую архитектуру культурное воображение современников. The article attempts to describe the history a search for an image of the Orthodox church building as a modern structure in the late Russian Empire (mid XIX - early XX centuries). In literature, this period is usually given through the style framework. Indeed, a question of style formation had been highly important for contemporaries as both critics and architects wrote a lot about producing churches in traditional national forms, etc. However, it would not be enough for a church architecture of the industrial era experiencing the growth of city population that expressed in a bigger number of parishioners, the usage of new materials and building structures and, finally, the new cultural and worldview realities. It is interesting how the cultural imagination of its contemporaries depicted a modern temple architecture of that time.
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Schoone, Adrian. "Alternative education in Aotearoa New Zealand". New Zealand Annual Review of Education 26 (1.07.2021): 109–15. http://dx.doi.org/10.26686/nzaroe.v26.6899.
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Secondary students who become disenfranchised from mainstream schools are directed to attend Alternative Education (AE) centres. AE was a grassroots’ initiative in the 1990s led by youth organisations, iwi, community social service agencies and churches to meet the education and pastoral needs of rangatahi. Due to the tenuous links held between AE and the mainstream system and with no government policy work occurring within the sector for the decade prior to 2009, the sector struggled for adequate resourcing and professional recognition. Through a poetic inquiry approach this paper explores three key AE government policy directions over a ten-year period, from 2009 to 2019. Unbuckling prose found within official documents, concrete (visual) poems were created to perform a critical reading of policy. The policy poems form a narrative arc that show the discrediting of AE providers and demonising of students in AE has recently given way to more hopeful directions in policy.
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Bridges Johns, Cheryl. "When East Meets West and North Meets South: The Reconciling Mission of the Christian Churches". Transformation: An International Journal of Holistic Mission Studies 27, nr 1 (styczeń 2010): 47–54. http://dx.doi.org/10.1177/0265378809351794.
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The two assumptions of this article are that the mainstream ecumenical paradigm of the 20th century is no longer viable, and that the gifts of global Christianity are adequate for the cause of mission and unity. The Christian landscape has vastly changed. Its centre of gravity has shifted to the South. A new form of ecumenism is needed. The vision of unity ‘made visible as all in each place who are baptized into Jesus Christ’ (World Council Assembly, New Delhi, 1961), which involves death and rebirth, is now a calling for a new generation. Constructing a new ecumenical table requires re-conception and re-visioning. North and South are henceforth equal partners.The gifts of Christianity in North and South must be re-conceived.The journey toward Christian unity must be re-visioned. For a viable future there will need to be conversion, openness and humility.
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van Helden, Sophia. "Theonome Reciprocity as Key for Interpreting the Phenomenon of Declining Numbers in Protestant Mainstream Churches – A South African Study". Athens Journal of Humanities and Arts 3, nr 4 (30.09.2016): 221–38. http://dx.doi.org/10.30958/ajha.3.4.1.
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Grandy, Gina, i Tatiana Levit. "Value co-creation and stakeholder complexity: what strategy can learn from churches". Qualitative Research in Organizations and Management: An International Journal 10, nr 3 (14.09.2015): 243–73. http://dx.doi.org/10.1108/qrom-03-2014-1205.
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Purpose – The purpose of this paper is to extend understandings of the demand-side view of strategy and how organizations co-create value with stakeholders. Through an iterative process of theory development, data collection, data analysis and writing, the authors propose a value co-creation perspective that more fully takes into account stakeholder complexity. Design/methodology/approach – The empirical data derives from a wider exploratory study on value creation and competitive advantage in Christian churches in Canada. Here the authors explore one case study from that wider study and analyze interviews with church members and leaders. Findings – The authors discuss two mutually constitutive processes of value co-creation, building a culture of community and enacting relational and shared leadership. Research limitations/implications – The authors propose a stakeholder-complex understanding of value creation where stakeholders can enact multiple roles, often simultaneously, in co-creation and where products/services are consumed for their symbolic, rather than material value. Further, co-creation may involve ongoing interactions and value creation can occur in non-monetary transactions. Originality/value – The authors offer, through an empirical exploration of a religious organization, an illustrative account of how value co-creation might be tied to stakeholder complexity. This study stretches the boundaries of mainstream strategy research by challenging two fundamental assumptions: that stakeholder roles must be distinct and that “value” must be clearly defined and explicitly linked to exchange value.