Gotowa bibliografia na temat „Pentecostalism”

Abstract Migration has not only led to the growth of African Pentecostalism in Belgium, it has also ignited interest in Pentecostalism’s conceptions of God. This article discusses African Pentecostalism’s articulation of its beliefs about God in an overtly disenchanted Belgian public sphere in which religion is impugned. This article contends that in the secularized West, African Pentecostalism presents a view of God as the anchor of stability in turbulent waters. This God, African Pentecostals aver, is the structuring principle who sustains human well-being. For this reason, praises, prayers, and prophetic proclamations are offered to God, from whom the pentecostal faithful expect healing, deliverance, and miracles.

AbstractReproductive politics is thelocus classicusfor studying the entanglement of religion with politics and lawmaking processes in the Philippines. Although 25 percent of the total population participates in the Pentecostal movement, there is virtually no comprehensive work that studies this movement's attitudes about reproductive health. In this article I analyze Pentecostals’ attitude on reproductive health vis-à-vis recent studies that depict the movement as religious populism. I investigate the interests and exclusions that Pentecostals’ keywords and narratives, as well as recent scholarship on Pentecostalism, conceal. I first provide a genealogical reconstruction of the debate on reproductive health in the Philippines. Second, I provide an overview of the religious landscape and discuss Pentecostal's attitudes toward reproductive health while demonstrating that their rhetorical positions cannot be understood apart from hegemonic struggles and their entanglement with local and global discourse. Third, I draw theoretical and methodological implications for the study of Pentecostalism, politics, and lawmaking processes in the Philippines. Finally, I conclude by showing the relationship between Pentecostalism in the Philippines and the broader study of religion and politics, including making and implementing law.

Num primeiro momento, a partir de uma visão fundamentada no senso comum, muitos afirmam que o pentecostalismo não possui relação alguma com o ecumenismo. Todavia, fazendo um resgate das origens desse movimento, percebe-se que sua espiritualidade era ecumênica e ainda há nela elementos que podem contribuir com o ecumenismo. Assim, para demonstrar essa ideia, se apresentará, primeiramente, alguns dados sobre a origem ecumênica do pentecostalismo e, na sequência, o fechamento do mesmo ao movimento ecumênico em sua história. Por fim, vai-se apresentar algumas participações e iniciativas pentecostais em movimentos ecumênicos e algumas reflexões de teólogos pentecostais latino-americanos que tem discutido a questão da relação entre o pentecostalismo e o ecumenismo.In a first moment, from a view based on the common sense, many people claim that the pentecostalism is not in any way related with the ecumenism. However, turning back to the origins of this movement, it is possible to realize that its spirituality was ecumenic and it still has elements that can contribute with the Ecumenism. So, to demonstrate this idea, it will be introduced, firstly, a few data about the ecumenic origin of the Pentecostalism and, secondly, its restriction to the ecumenic movement in its history. Finally, it will be introduced examples of participations and initiatives of Pentecostals in the ecumenic movements and some reflections of Latino American Pentecostal theologians who have discussed the relation between pentecostalism ans ecumenism. .

Abstract Nothing has been more foundational within pentecostal scholarship than the idea that Pentecostalism is necessarily opposed to “modernism” and/or “Enlightenment thinking.” And yet an unmistakably “modernist” strain of thought lies behind several central pentecostal commitments. This article traces Pentecostalism’s debt to the English Enlightenment’s encounter with the miraculous and to John Wesley’s reception of Lockean empiricism, and traces in outline the empiricist shape of a true pentecostal epistemology. It shows that early pentecostal rhetoric used the term “modernism” strictly to denote liberalism, so that recent efforts to aim this rhetoric against modernist commitments as defined vis-à-vis postmodernism cannot legitimately claim continuity with the early Pentecostals. All things considered, Pentecostalism owes a greater debt to Enlightenment thought than do many streams of Evangelicalism.

Demographics on national, regional, and global Pentecostalism provide an essential backdrop to almost every kind of quantitative or qualitative study done on other aspects of Pentecostalism. This article outlines both the history and the research findings related to the subject of defining, categorizing, and counting Pentecostals. Subjects covered include early attempts to count Pentecostals, the development of taxonomies of different types of Pentecostals and Charismatics, and statistical estimates of Pentecostals and Charismatics by type.

Abstract In a global context, numerically European Pentecostals are relatively few. That said, European Pentecostalism has deep native roots and a rich international history. Indeed, this article argues that European Pentecostalism is precisely a modern European Christian movement because of both its European origins and its international ethos. Informed by this historical past, the article proposes that the pentecostal narrative of Acts 2, which celebrates the diversity of cultures and calls peoples to repentance, has the potential to help European culture to navigate its complex past and provide the foundational story for building its multicultural future. This, however, can only be done if European Pentecostals themselves effectively socially embody the message of Pentecost in their local congregations, networks, and institutions.

Abstract This article aims to explore the development of Pentecostalism in Asia under the tide of globalization since the beginning of the twenty-first century. It will do so in three sections. First, it investigates megachurches and the prosperity gospel in Asian countries and regions that enjoy a greater extent of liberty and where neo-capitalism has emerged. Second, the article discusses the situation of Pentecostalism in countries ruled by totalitarian regimes. Pentecostalism cannot grow freely there, but it is relatively safe for Pentecostals to provide humanitarian relief and social services. Third, the article illustrates how migration as a major phenomenon of globalization has influenced pentecostal mission. It focuses on African Pentecostals who engage in trades in China and the Filipino/a Charismatics who are migrant workers. In the conclusion, the article discusses how the coronavirus pandemic has been reshaping globalization and Pentecostalism and offers a possible way to see the future.

Even though the Pentecostal movement in Kerala, South India, is a unique expression of Global Christianity, it has not been given due recognition either in the history of Kerala Christianity or Global Pentecostalism. It was rooted in both local and global discourses of the early 20th century. So, in order to understand the origin and early history of the Pentecostal movement, we need to delve deep into the history of socio-religious reform movements, which were enthusiastically embraced by Dalits, women, and other marginalized sections of Kerala. Unique features of Kerala Pentecostalism were shaped by various revival and reform movements among Christians in Kerala. With the arrival of American missionaries associated with the Azusa Street revival, the homegrown brand of Kerala Pentecostalism engaged in the global discourse on Pentecostalism. It equipped Pentecostals with the language and interpretations to make a break with the past and carve out a new identity for themselves. The usual method of approaching it as an extension of global Pentecostalism will not help us to understand how Pentecostals in Kerala creatively engaged in local and global discourses at the turn of the 20th century.

This article raises a number of theoretical and methodological issues for studying global Pentecostalism. More specifically, it examines a range of internal debates among Pentecostals about the nature of orthodoxy, orthopraxy, and orthopathy, including related questions about authority and authenticity. The argument maintained in this article is that globalization and the development of global society is uneven and all religions, including Pentecostalism, are attempting to come to terms with the meaning of social change and the role of religion. This can be observed through a range of social interactions, such as those among Pentecostals about the process of social change, the nature of global society, and the role of religion. A number of cases are presented to examine these cultural debates among Pentecostals, including a discussion of the implications for Pentecostal scholarship. The article concludes with a series of methodological questions for scholars of Pentecostalism.

Acknowledging that in Europe, Pentecostalism is relatively weak, this article explores the degree to which Pentecostalism may nevertheless be European. It does so in three respects. First, it explores Pentecostalism’s prehistory and history, finding distinct European motifs there. Then, it considers the place of African Pentecostalism in today’s Europe, considering the limited success of so-called reverse mission. Lastly, it considers the possible future openness of Europe to the Pentecostal message, noting an observed change in mind-set in a continent moving toward some form of “postsecularism.”

La present tesi doctoral examina l'emergència de cosmovisions, imaginaris i valors religiosos pentecostals entre la població gitana a Espanya. Combinant observacions etnogràfiques, entrevistes amb líders religiosos i anàlisi crític de textos, a la tesi s'estudia la conversió religiosa de la comunitat gitana del catolicisme a l'evangelisme cristià pentecostal a la ciutat de Madrid. La tesi doctoral realitza aportacions a diferents camps d'estudi científic com la Sociologia de la Religió, l'Antropologia del Cristianisme i els Romani Studies. Mitjançant l'anàlisi de la conversió religiosa de la comunitat gitana a l'evangelisme, es busca comprendre com la religió i l'etnicitat es barregen en els escenaris sudeuropeus contemporanis i enfortir el nostre enteniment sobre la influència de formes de religiositat cristiana no catòlica entre les minories socials que habiten contextos mediterranis. Prenent com a unitat d'anàlisi als pastors de l'Església Evangèlica de Filadèlfia (la major església gitana d'Espanya), s'argumenta que la conversió religiosa habilita als creients gitanos a negociar aspectes vitals de la seva identitat cultural i re-emmarcar la seva imatge social front a la població no gitana. En aquest sentit, la tesi doctoral conversa amb els debats polítics mediàtics i socials relatius a l'exclusió de les comunitats gitanes en les societats capitalistes contemporànies i discuteix el paper del cristianisme en l'articulació del seu sentit de ciutadania i pertinença. Així mateix, el contingut de la tesi doctoral qüestiona presumpcions socials i acadèmiques sobre el victimisme i la manca d'agència de les poblacions romanís i mostra com els creients evangèlics cristians reconstrueixen la seva subjectivitat i consciència, s'enfronten a la discriminació i rearticulen el seu sentit de valor social en la societat espanyola en diàleg amb el cristianisme. Amb això, la tesi doctoral posiciona el concepte d'agència en el nucli del pensament sociològic sobre el pentacostalisme gitano. Per finalitzar, la tesi doctoral aborda problemàtiques relacionades amb la producció de coneixement acadèmic sobre les comunitats gitanes evangèliques i revela les complexitats derivades de la utilització de metodologies etnogràfiques en contextos caracteritzats per relacions asimètriques de poder. Atès que la tesi doctoral desgrana i visibilitza processos relacionats amb la conversió religiosa de les comunitats gitanes, aquest treball serveix també com a cas d'estudi comparatiu per a estudis relacionats amb les conversions a l'evangelisme pentecostal cristià d'altres minories estigmatitzades.
La presente tesis doctoral examina la emergencia de cosmovisiones, imaginarios y valores religiosos pentecostales entre la población gitana en España. Combinando observaciones etnográficas, entrevistas con líderes religiosos y análisis crítico de texto, en la tesis se estudia la conversión religiosa de la comunidad gitana desde el catolicismo al evangelismo cristiano pentecostal en la ciudad de Madrid. La tesis doctoral realiza aportaciones a diferentes campos de estudio científico como la Sociología de la Religión, la Antropología del Cristianismo y los Romani Studies. Mediante el análisis de la conversión religiosa de la comunidad gitana al evangelismo, se busca comprender como la religión y la etnicidad se entremezclan en los escenarios sudeuropeos contemporáneos y fortalecer nuestro entendimiento sobre la influencia de formas de religiosidad cristiana no católica entre las minorías sociales que habitan contextos mediterráneos. Tomando como unidad de análisis a los pastores de la Iglesia Evangélica de Filadelfia (la mayor iglesia gitana de España), se argumenta que la conversión religiosa habilita a los creyentes gitanos a negociar aspectos vitales de su identidad cultural y re-enmarcar su imagen social frente a la población no gitana. En este sentido, la tesis doctoral conversa con los debates políticos mediáticos y sociales relativos a la exclusión de las comunidades gitanas en las sociedades capitalistas contemporáneas y discute el rol del cristianismo en la articulación de su sentido de ciudadanía y pertenencia Asimismo, el contenido de la tesis doctoral cuestiona presunciones sociales y académicas sobre el victimismo y la carencia de agencia de las poblaciones romaníes y muestra como los creyentes evangélicos cristianos reconstruyen su subjetividad y consciencia, se enfrentan a la discriminación y rearticulan su sentido de valor social en la sociedad española en dialogo con el cristianismo. Con ello, la tesis doctoral posiciona el concepto de agencia en el núcleo del pensamiento sociológico sobre el pentecostalismo gitano. Para finalizar, la tesis doctoral aborda problemáticas relacionadas con la producción de conocimiento académico sobre las comunidades gitanas evangélicas y revela las complejidades derivadas de la utilización de metodologías etnográficas en contextos caracterizados por relaciones asimétricas de poder. Dado que la tesis doctoral desgrana y visibiliza procesos relacionados con la conversión religiosa de las comunidades gitanas, este trabajo además sirve como caso de estudio comparativo para estudios relacionados con las conversiones al evangelismo pentecostal cristiano de otras minorías estigmatizadas.
My doctoral thesis examines the emergence of religiously based worldviews, values, and collective imaginaries among Roma/Gitanos in Spain. Juxtaposing long-term ethnographical observation, interviews with religious leaders, and critical text-analysis, I analyse the large-scale religious conversion of Gitanos from Catholicism to Evangelical Pentecostal Christianity in the city of Madrid. My thesis contributes to several fields of social scientific inquiry, including the Sociology of Religion, Anthropology of Christianity, and Romani Studies. By examining how Gitanos engage with Evangelicalism, I also provide a lens through which to comprehend how religion and ethnicity intertwine in contemporary southern Europe and enhance our understanding of the influence of non-Catholic forms of Christianity among social minorities in Mediterranean contexts. Focusing on the role of pastors from the leading Gitano Evangelical Church in Spain, known as the Iglesia Evangélica de Filadelfia (IEF), I argue that through conversion Spanish Gitano believers negotiate vital gendered aspects of their cultural identity and reframe their sense of otherness vis-à-vis non-Gitanos. Challenging social and academic assumptions about the victimhood and lack of agency among Roma people, I show how Gitanos engage with Christianity to re-construct their subjectivity and consciousness, face the consequences of discrimination, and refashion their sense of worth in the Spanish society. In so doing, I place agency at the core of sociological and anthropological thinking. Moreover, I engage with social, media, and political debates about the persistence of Roma/Gitano exclusion and marginality in contemporary capitalist societies and discuss Christianity's role in shaping Gitano notions of identity, gender, belonging, and citizenship. Additionally, my thesis opens new questions and further academic knowledge regarding the ethnographic study of Gitano groups by revealing the intricacies of ethnographic encounters shaped by unequal power relations, negotiations, and conflicting interests. By offering ethnographically grounded insights about the religious conversion of Gitanos, my work contributes to comparative studies of other Evangelical stigmatised minorities in various societies in the world.
Universitat Autònoma de Barcelona. Programa de Doctorat en Sociologia

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This paper seeks to understand the Pentecostal religion in its historical-cultural perspective, considering both aspects to the transition of rural-urban municipality of Franco da Rocha. There is the possibility of studying the arrival of Christ Pentecostal Church and the causes of integration and accommodation in this rural region. On can observe that there is a reverse movement carried out over most of the Brazilian Evangelical churches, which would integrate the layers of urban society, however, research studies indicate that this church is trying in a rural context of transition. This paper presents Pentecostalism in Brazilian culture in its diverse forms of expression, based on case study presented in the context of the rural municipality of Franco da Rocha, it is observed how the culture in its broader aspect is politics, economics or history, a Pentecostal religiosity influences the everyday life that is transformed by this community. The survey notes a kind of evangelical Pentecostal which is beyond the routine aspect presented in the arena of urban religions. It is observed that the accommodation of the Pentecostal religion in an atmosphere of tradition and a rural context, culture configures a different kind of Pentecost in its spectrum, a type of Pentecostalism done mixing, which differs from the types of "Pentecostalism" in existing urban centers.
Este trabalho busca compreender a religiosidade pentecostal em sua perspectiva históricocultural privilegiando a temática da transição rural-urbana, por onde se busca perceber esses aspectos, cujos reflexos se tornam evidentes e podem ser experimentados na religião pentecostal do município de Franco da Rocha. A integração às camadas urbanas da sociedade é característica comum ao movimento pentecostal brasileiro, contudo, percebe-se nesse pentecostalismo e nas causas de sua integração e acomodação nesta região rural o inverso do que realizam os pentecostais das mais diferentes matrizes da igreja evangélica brasileira; o movimento de fuga das massas camponesas e agrárias em grandes capitais e cidades do país leva consigo, normalmente, uma religião e o interesse do religioso nas camadas urbanas. O trabalho apresenta o pentecostalismo de curas divinas na cultura brasileira em sua forma mais diversificada de expressão; com base no estudo de caso apresentado nesse contexto rural do município de Franco da Rocha, observa-se o quanto a cultura, em seu aspecto mais amplo, influencia uma religiosidade pentecostal que é transformada pelo cotidiano dessa comunidade ao mesmo tempo em que a transforma. A pesquisa observa um tipo de evangélico pentecostal que foge ao aspecto apresentado na arena das religiões urbanas. Observa-se que na acomodação da religião pentecostal num ambiente de tradição e num contexto rural, a cultura o configura num tipo de pentecostal diferente em seu espectro, um tipo de pentecostalismo feito de mixagem, um hibrido, que difere dos tipos de pentecostalismos existentes nos centros urbanos.

Alle in dieser Dissertation gemachten Analysen fokussieren auf einen zentralen Element für die Entstehung und die Entwicklung der Pfingstbewegung. Es handelt sich dabei um das Konzept, dass sich religiöse Erlösung auf die Erfahrung des sozialen Aufstiegs gegründet ist, insbesondere im Sinne der Integration unterintegrierter sozialen Gruppen in die Gesellschaft. Diese in den USA enstandende neue Religion befriegt vor allem die religiösen und sozialen Bedürfnisse derjenigen Bevolkerungsgruppen, die neu in der urbanen Welt der großen nordamerikanischen Städten angekommen waren. Es geht dabei also um diejenigen sozialen Schichten, die in der Peripherie dieser grossen Städte lebeten und die sozial, wirtschaftlichund ethnisch aus der Gesellschaft ausgeschlossen wurden. Im Anschluss daran analysieren wir auch, wie die gleichen sozialen und religiösen Bedürfnisse die Grundlagen für die Entwicklung der Pfingstbewegung in Lateinamerika darstellen – insbesondere in Brasilien. In diesem Land findet eine grosse Menge exkludierter Individuen, die meistens auch Bewohner städtischer Peripherie sind (was ihren modernen Charakter beweist), im Pentekostalismus das Versprechen einer Lösung für ihre Probleme, vor allem für die Sehensucht nach Integration in eine soziale Welt, an der sie vorher nicht teilnahmen. Dieses Integrationsversprechen hängt direkt mit der normativen Erwartung des sozialen Aufstiegs zusammen. Aus disem Bild kann man den Schluss ziehen, dass sich der Pentekostalismus als religiöses Phänomen dadurch auszeichnet, dass er die Versprechen der Moderne für die von der modernen Gesellschaften vergessenen Individuen aktualisiert. Mittes seiner religiösen Narrative verleiht der Petenkostalismus der Idee des sozialen Aufstiegs und damit auch der Hoffnung sozialer Inklusion exkludierter Individuen eine neue Kraft. Der Pentekostalismus nimmt auf diese Weise die Form einer christlichen Religion der Schwarzen, Mulatos, Armen und aller anderen Individuen an, deren Integration in die moderne Gesellschaft als problematisch erscheint.
All the analyses we have developed throughout this dissertation point to a central element in the emergence and development of Pentecostalism, i.e., its raw material – the promise of religious salvation – is based on the idea of social ascension, particularly the ascension related to the integration of sub-integrated social groups to the dynamics of society. The new religion that arose in the USA focused on the needs and social dramas that were specific of the newly arrived to the urban world of the large North-American cities, those who inhabited the periphery of these cities, those that were socially, economically, and ethnically excluded from the core of society. We also analyzed how the same social drama was the basis for the development of Pentecostalism in Latin America and, especially, in Brazil. In this country, a great mass of excluded individuals, also residents of urban peripheries (which proves the non-traditional and modern characteristic of these sectors), found in Pentecostalism the promises of answers to their dramas, mainly the anxiety to become integrated to a world in which they did not belong before. Such integration was embedded in the promise present in the modernity of social ascension. This scenario leads us to the conclusion that Pentecostalism was a religious discourse capable of taking the main promise of modernity to social groups or classes “forgotten” by modern society. Through a religious discourse, Pentecostalism fulfilled the notions of social mobility, and its consequent idea of individual ascension to the mass of people not yet fully integrated to the modern world, but living in it. Following, it became the Christian religion of blacks and mestizos, of the poor and all the others who felt out of place in that world. So the Pentecostalism became a religion of periphery par excellence.

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O esforÃo que empreendi neste trabalho teve como objetivo geral analisar a presenÃa religiosa pentecostal no interior de uma instituiÃÃo carcerÃria. Seu intento foi pensar como se dà o encontro entre as prÃticas religiosas pentecostais e o cotidiano na prisÃo a partir do ponto de vista dos internos que sÃo religiosos e dos internos que nÃo sÃo religiosos. TambÃm buscou compreender quais as consequÃncias que esse encontro provoca em termos de mudanÃa de conduta e de construÃÃo de uma nova realidade prisional. O campo de experiÃncias escolhido para guiar tal discussÃo foi a Casa de PrivaÃÃo ProvisÃria de Liberdade Professor Clodoaldo Pinto (CPPL II), mais especificamente, a VivÃncia A, conhecida tambÃm como Rua A ou âa Rua dos irmÃosâ. Nela âos irmÃos da obraâ desenvolvem as atividades do Projeto Renascer. A CPPL II à apresentada por meio de uma descriÃÃo atenta do espaÃo fÃsico e das maneiras de fazer cotidianas dos cativos. AlÃm disso, as teias de relaÃÃes tecidas entre os presos que constituem âa obraâ e os encarcerados que estÃo na Rua A à analisada de forma minuciosa. Por fim, demonstro como os presos da CPPL II demarcam suas regras de proceder a partir da categoria nativa âvaciloâ e classificam o sujeito que âvacilaâ (ou seja, que infringe as regras) como âvacilÃoâ . Cada um dos âvacilosâ à associado a possÃveis sanÃÃes, que se compÃe, basicamente, em âvacilo de morteâ e âvacilo de 1000Ââ. A especificidade da Rua A, em relaÃÃo Ãs prisÃes e ao restante das Ruas da CPPL II, està na aÃÃo dos presos do Projeto Renascer como mediadores de conflitos.
The effort undertaken in this work had as main objective to analyze the Pentecostal religious presence within a prison institution. Its intent was to think how is an encounter between Pentecostal religious practices and daily life in prison from the point of view of the inmates who are religious and inmates who are not religious. We also sought to understand what consequences this meeting causes in terms of behavioral change and building a new prison reality. The field experiments chosen to guide this discussion was the Casa de PrivaÃÃo ProvisÃria de Liberdade Professor Clodoaldo Pinto (CPPL II), more specifically, the Experience A, also known as The A Street or "The Street of brothers." There "the brothers of the work" develop activities of Projeto Renascer. The CPPL II is presented through a careful description of the physical space and everyday ways-to-do of the inmates. In addition, the webs of relationships woven between the prisoners who makes part of "the work" and who are incarcerated in The A Street is analyzed in detail. Finally, I demonstrate how the prisoners of CPPL II demarcate its rules of proceeding from the native category "vacilo" and classify the subject that "vacila" (ie, who violates the rules) as "vacilÃo". Each of the "vacilos" is associated with possible sanctions, which consists basically of "vacilo de morte" and "vacilo de 1000Â". The specificity of the A Street, related to the prisons and the rest of the Streets of CPPL II, is in the action of the inmates of the Projeto Renascer as conflict mediators.

Orientador(a): Maria Orlanda Pinassi
Banca: André Ricardo Souza
Banca: Eduardo Meinberg de Albuquerque Maranhão Filho
Resumo: Este estudo busca compreender como é realizado o trabalho religioso no interior da igreja neopentecostal Bola de Neve, gerando um discurso que se desenvolve com base em uma determinada reprodução ideológica, a qual se materializa e se insere na cadeia produtiva. Dessa forma, a pesquisa busca caracterizar este trabalho, identificando como esta atividade e doutrina se articulam com a vida e os valores do modo de produção capitalistas, a partir da análise do discurso da Teologia da Prosperidade
Abstract: This study seeks to understand how religious work is done within the Pentecostal church Bola de Neve (Snow Ball Church), generating a discourse that is developed based on a particular ideological reproduction, which materializes and it is included in the production chain. Thus, the research seeks to characterize this work by identifying how this activity and doctrine are linked with life and capitalist values, from the discourse analysis of the Prosperity Theology
Mestre

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A presente dissertação analisa a atuação política da Assembléia de Deus de Feira de Santana, instalada em 1938. O contato com a sociedade feirense ocorreu através da política assistencialista. As atividades beneficentes proporcionaram uma interferência da Assembléia de Deus nas questões sociais e foi importante por aproximá-la das lideranças políticas municipais e estaduais. Foi, portanto, inevitável a relação de favorecimento dos políticos às obras sociais e espirituais da Assembléia de Deus de Feira de Santana em troca de voto. Conscientes de sua força eleitoral e de sua representatividade, a participação na política partidária se efetivou com a eleição de candidatos próprios entre 1972 e 1990. A investigação das relações entre religião e política compreende um período rico do contexto nacional, isto é, da ditadura militar ao processo de abertura democrática.
Salvador

Sustainability has become a prominent global project through which peoples and nations are seeking to alleviate poverty and stop environmental degradation. This thesis explores the contribution that Pentecostalism, a global religious movement of some 500 million people, can make to this project at the several levels of practice, political economy and philosophy. After an initial chapter where the challenges and dimensions of the sustainability project are outlined, the development and characteristics of Pentecostalism as a dynamic global movement are reviewed. This sets the context for a central empirical case study of Citipointe Christian Outreach Centre (a Pentecostal megachurch in Brisbane, Australia). Survey data, content analysis of sermons, and in depth interviews show how one particular congregation is engaging with the social, economic and environmental issues of sustainability. I conclude that although Citipointe’s engagement with sustainability issues at a practical level is weak, their demonstrated commitment to community building and the congregation’s shared worldview indicate potential for a more constructive engagement. In light of global Pentecostal praxis I suggest that Pentecostalism holds greater potential to engage with sustainability than is being realised at Citipointe. This thesis contributes to our understanding of how and why Pentecostals are already engaging in social, economic and environmental issues. More broadly, it develops our understanding of the role Pentecostal Christianity can play in sustainability. This thesis proposes that while Pentecostalism can contribute to sustainability at the level of practice, it can make a deeper contribution by addressing the worldview challenge of sustainability. Pentecostal Christianity does this because it can keep the sustainability discourse open to a wider discussion about God, truth and the purpose of life, rather than limit it to matters of science, technology and public policy.

Abstract This chapter explores the relationship between fundamentalism and Pentecostalism as they both emerged and developed in the 1920s and 1930s. It begins by examining the origins of both movements, and tracing some common influences and features, before looking more closely at the way in which fundamentalists initially responded to Pentecostals. It then surveys how the fundamentalist movement impacted Pentecostalism itself, before investigating in detail some of the ways in which fundamentalists criticized aspects of Pentecostal theology and practice. Despite this, there were areas in which fundamentalists and Pentecostals could find common cause, not least in the National Association of Evangelicals from 1942.

Abstract This chapter focuses on the origins of American Pentecostalism, giving special attention to its early twentieth-century historical and theological roots and its biblical basis in the Book of Acts. Following definitions and descriptions of Pentecostal phenomena, the chapter examines the hermeneutics upon which Pentecostals base their interpretation of the baptism of the Spirit. The discussion shifts to Pentecostalism’s theological antecedents (Wesley’s perfectionism and the second blessing, the “higher life movement,” premillennialism, and the faith healing movement), and then to Pentecostalism’s historical beginnings at Charles F. Parham’s Bible school in Topeka, Kansas, and the explosive results at the Azusa Street Revival in Los Angeles. The chapter concludes with a brief examination of the Charismatic Renewal Movement.

This article provides a concise history of the origins and growth of Pentecostalism as well as the online repository known as the Atlas of Pentecostalism that is designed to document the faith's continued development.