Artykuły w czasopismach na temat „Pentecostalism”
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Bangura, Joseph Bosco. "Holding My Anchor in Turbulent Waters". PNEUMA 40, nr 4 (12.12.2018): 498–516. http://dx.doi.org/10.1163/15700747-04004002.
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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.
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Maltese, Giovanni. "REPRODUCTIVE POLITICS AND POPULISM: PENTECOSTAL RELIGION AND HEGEMONY IN THE PHILIPPINES". Journal of Law and Religion 34, nr 1 (kwiecień 2019): 64–84. http://dx.doi.org/10.1017/jlr.2019.13.
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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.
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Da Rosa, André Luís. "Pentecostalismo e ecumenismo: algumas observações". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, nr 18 (17.12.2017): 385. http://dx.doi.org/10.20890/reflexus.v11i18.518.
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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. .
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Poirier, John C. "Pentecostalism as a Product of the Enlightenment". Pneuma 44, nr 3-4 (20.12.2022): 497–524. http://dx.doi.org/10.1163/15700747-bja10074.
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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.
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Johnson, Todd M. "Counting Pentecostals Worldwide". PNEUMA 36, nr 2 (2014): 265–88. http://dx.doi.org/10.1163/15700747-03602006.
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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.
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Frestadius, Simo. "European Pentecostalism". Pneuma 42, nr 3-4 (9.12.2020): 415–29. http://dx.doi.org/10.1163/15700747-bja10026.
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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.
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Au, Connie. "Globalization and Asian Pentecostalism in the Twenty-First Century". Pneuma 42, nr 3-4 (9.12.2020): 500–520. http://dx.doi.org/10.1163/15700747-bja10022.
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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.
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Abraham, Jose, i George Oommen. "Inter-Weaving of Local and Global Discourses: History of Early Pentecostals in Kerala". Religions 14, nr 3 (27.02.2023): 312. http://dx.doi.org/10.3390/rel14030312.
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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.
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Wilkinson, Michael. "Pentecostals and the World". PNEUMA 38, nr 4 (2016): 373–93. http://dx.doi.org/10.1163/15700747-03804004.
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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.
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Atkinson, William P. "How European Is Pentecostalism?" International Bulletin of Mission Research 44, nr 3 (26.06.2019): 248–56. http://dx.doi.org/10.1177/2396939319858881.
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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.”
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Zakharov, Ivan A. "The expansion of Pentecostalism in Africa". Asia and Africa Today, nr 12 (2022): 77. http://dx.doi.org/10.31857/s032150750023566-4.
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The article attempts to give a comprehensive description of the spatial dynamics of Pentecostalism in Africa based on extensive religious data that covers 1906-2015 period on country level. The uneven contribution of African countries to the growth of Pentecostals in the macroregion was estimated in accordance with the compound annual growth rate of this faith-group. This indicator was also used to quantify the impact of demographic, migration and most importantly conversion gain/loss on the change in the number of Pentecostals; the latest is represented in the form of maps. It is established that Pentecostalism has undergone a large-scale spatial expansion, ensured primarily through conversion, the scale of which was much higher than that of Christianity and Protestantism in general in almost all countries of Africa. The peak values of the indicators characterizing the spatial dynamics of Pentecostalism transformation occurred in the 1960-1980s (Charismatic Wave), especially during the era of decolonization in the 1960s. Since 1980s (Neo-Charismatic Wave), contrary to popular belief, the dynamics of the Pentecostalism slowed down. This fact can be interpreted as the first sign of the stabilization of the expansion of Pentecostalism, yet it is typical only for few countries in Africa. However, among them we can see Nigeria which has the largest Pentecostal population in Africa. The ongoing expansion of Pentecostalism may lead to further reconfiguration of its territorial structure, but we expect minor changes.
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Studebaker, Steven M. "The Plausibility of the Independent Origins of Canadian Pentecostalism: Winds from the North". Pneuma 33, nr 3 (2011): 417–25. http://dx.doi.org/10.1163/157007411x592710.
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Abstract Winds from the North showcases the role of early Canadian Pentecostals in the development of the global movement. It adds to the recent polygenetic thesis that challenges the popular notion that Pentecostalism originated largely in American revival centers, principally Azusa Street, and makes the case for diverse global points of origin. Canadian Pentecostalism exhibits unique characteristics, and its leaders made seminal and independent contributions to worldwide Pentecostalism. In addition to presenting a case for the independent origins and unique features, it highlights the role of women leaders in the early phases and spotlights the history of the Oneness and the Latter Rain movements of Canadian Pentecostalism. Though a vital addition to the field of Pentecostal research, the plausibility and necessity of independent origins and autonomous characteristics of the Canadian contribution to global Pentecostalism needs examination.
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Stewart, Adam. "Pentecostalism in the Modern World". Axis Mundi 4 (6.10.2017): 24. http://dx.doi.org/10.29173/axismundi76.
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Some scholars claim that in the new century Pentecostalism will adapt to modernity thereby continuing its growth across many cultures and societies. By comparing the appeal of Pentecostalism in its original manifestation during the early nineteenth century in America with the appeal of its most vibrant contemporary expression in Latin America, one can ask whether Pentecostalism has widened its appeal to include a Postindustrial audience. It is concluded that Pentecostalism will not adapt to modernity, because it remains a movement against modernity. Pentecostalism’s appeal lies in its ability to provide a theodicy utilized by those who oppose the infringement of modern ideology upon their own ways of life, namely the working poor and conservative traditionalists.
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Kgatle, Mookgo Solomon. "Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism". International Bulletin of Mission Research 48, nr 1 (styczeń 2024): 103–12. http://dx.doi.org/10.1177/23969393231182053.
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African Pentecostalism is in continuity with popular religion in linking African challenges and problems to the spirit world. However, Allan Anderson, a leading Pentecostal theologian, argues that this continuity should be studied simultaneously with the discontinuity between African Pentecostalism and certain popular religions. Based on this argument, there exists a tension between continuity with certain popular religions in African Pentecostalism on the one hand, and discontinuity with certain aspects of it on the other hand—hence the concept “dis/continuity.” Seeking a balance, this review article explores Anderson’s text in regards to both the context of African Pentecostalism’s continuity with popular religion, where there is connection between people’s challenges and the spirit world, and the context of discontinuity, where African Pentecostalism is delinked from certain aspects of popular religion based on the very different ways in which African Pentecostalism addresses people’s various problems. In summary, while African traditional religions as an expression of popular religion use different mediums to find solutions, African Pentecostalism uses the power of the Holy Spirit for the same.
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Bom, Klaas, i Jonán Monroy-Soto. "Juan Sepulveda and the Understanding of the Syncretic Characteristics of Latin American Pentecostalism: The Case of Classical Pentecostalism in Guatemala". Religions 14, nr 12 (8.12.2023): 1520. http://dx.doi.org/10.3390/rel14121520.
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This article presents the case of Guatemalan Pentecostalism as a highly relevant expression of Latin American Pentecostalism that helps to clarify the debate about the syncretic nature of Pentecostalism. We use the Guatemalan case to test the thesis of Juan Sepúlveda, a Chilean Pentecostal historian and theologian, who explains the success of Latin American Pentecostalism in light of its syncretic character. His argument about the syncretic character of Pentecostalism is based on the Chilean case. Paying attention to its historical development, we present Guatemalan Pentecostal theology in relation to traditional Mayan culture and religion and in relation to popular Catholicism and traditional Latin American Protestantism. Specific attention is paid to the espoused theology of Pentecostal pastors as they provide an account of indigenous Pentecostals’ lived faith. Finally, we answer the question: Does Juan Sepulveda’s approach (still) provide an adequate framework for the theological assessment of possible syncretic characteristics of (Latin American) Pentecostalism? The Guatemalan case indicates ways to improve certain limitations of Sepúlveda’s approach, such as its static understanding of culture and its exclusion of the theological understanding of syncretism.
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Vondey, Wolfgang. "Religion at Play". PNEUMA 40, nr 1-2 (6.06.2018): 17–36. http://dx.doi.org/10.1163/15700747-04001033.
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Abstract Pentecostals do not fit the dominant narrative of a secular age constructed by Charles Taylor. Instead, Pentecostalism is a religion at play that engages with the secular without accepting its authority. A critical dialogue with Taylor’s foundational proposal of the central conditions of premodern life that have made room for our modern secular world demonstrates how and why these conditions are not met in Pentecostalism. The article then identifies the alternative mechanisms in place in Pentecostalism as a form of religion at play manifested in an enchanted worldview, sociospiritual attachment, the festival of Pentecost, the transformation of secular time, and a porous cosmos. A close examination of the notion of play in Taylor’s narrative illuminates in more detail the ill fit of Pentecostalism in the history of a secular age and reveals that Pentecostalism represents a condition of religion that resolves the tension between sacred and secular and that challenges the dominance of “secular” and “religious” as uncontested ideas of our modern world.
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Lord, Revd Dr Andy. "Good News for All? Reflections on the Pentecostal Full Gospel". Transformation: An International Journal of Holistic Mission Studies 30, nr 1 (styczeń 2013): 17–30. http://dx.doi.org/10.1177/0265378812468402.
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Pentecostals have a gospel to proclaim and yet in the rush to share don’t often stop to reflect on the nature of the gospel. This article reflects on the ‘Full gospel’ that is proclaimed by many within classical Pentecostalism, against historical and contemporary considerations. It suggests that there are limits to who the Full gospel is good news for, particularly given the diversity within pentecostalism.
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Anderson, Allan. "Diversity in the Definition of "Pentecostal/Charismatic" and Its Ecumenical Implications". Mission Studies 19, nr 1 (2002): 40–55. http://dx.doi.org/10.1163/157338302x00170.
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AbstractDefining the terms "Pentecostal" and "Charismatic" is a significant issue in the study of global Pentecostalism, but is not easily achieved. A clear sense of identity hinders Pentecostals from being truly ecumenical. Diversity is a primary defining issue for Pentecostal identity, although some self-definitions by Pentecostals attempt to demonstrate "distinctiveness" and create unnecessarily strained relationships with other Christians. An inclusive definition should be adopted in order to avoid both the bigotry of excluding those who do not agree with a particular understanding ofthe Scriptures and the triumphalism ofthose who boast about the growth of their own movement. Global statistics of the strength of Pentecostalism are conditioned by the authors' interpretations of their own categories. Most of the halfbillion people quoted in these statistics are not classical Pentecostals, and are predominantly Africans, Latin Americans and Asians, among whom the greatest expansion of the movement has occurred. Adopting an inclusive definition of "Pentecostal/Charismatic" will maximize the opportunities for ecumenism. Pentecostalism has contributed to nearly as many different divisions as it took the rest of the church a millennium to produce; yet Pentecostalism is both ecumenical and multicultural. If the terms are best understood as referring to those movements with an emphasis on the experience of the power ofthe Holy Spirit with accompanying manifestations of the imminent presence of God, the recognition of the unifying experiences of the Spirit has enormous potential for genuine ecumenical encounters.
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Koehrsen, Jens. "How to Negotiate Class Ambiguity: A Boundary Work Approach". Zeitschrift für Soziologie 49, nr 5-6 (25.11.2020): 356–70. http://dx.doi.org/10.1515/zfsoz-2020-0029.
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AbstractResearch indicates that actors increasingly engage in practices that do not match their class background. This contribution explores how actors negotiate class ambiguity through boundary work. Studying Argentinean middle-class actors participating in Pentecostalism, the article draws attention to boundary conversion as a strategy to manage class ambiguity. Deviating from the middle class with their religious affiliation, the studied Pentecostals convert existing boundaries between the Argentinean middle class and Pentecostalism into internal boundaries within Pentecostalism, creating trenches between “highbrow” middle-class and “lowbrow” mass Pentecostalism. The boundary processes point to the ongoing relevance of class distinction even among those actors that freely engage in practices at odds with their class background. As such, the results underpin the need to study not only what type of dissonant practices actors perform, but equally what boundary strategies they employ to negotiate their class belonging.
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Richie, Tony. "Translating Pentecostal Testimony into Interreligious Dialogue". Journal of Pentecostal Theology 20, nr 1 (2011): 155–83. http://dx.doi.org/10.1163/174552511x554627.
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AbstractThe author argues that the current escalation of interfaith conflict, frequently leading to violence, presents an urgent demand for responsible entry into interreligious dialogue by Pentecostals. However, Pentecostal participation in dialogue must be in a manner faithful to the movement's firmly established beliefs and values. This essay describes Pentecostalism's traditional practice of Spirit-enlivened testimony as a model with familiarity and specificity for Pentecostal adherents that may be effective for broader contexts beyond the movement itself. Testimony, therefore, supplies maturing Pentecostalism, mindful of the dilemma threatening global and local stability and security, with a paradigm for a distinctive approach to interreligious dialogue, a paradigm that is both consistent with Pentecostal heritage and that creatively meets contemporary needs.
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Zakharov, Ivan A. "Moblization potential of Pentecostalism in modern Africa". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, nr 2 (2022): 165. http://dx.doi.org/10.31857/s086919080019206-3.
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The article aims to examine the mobilizational potential of Pentecostalism - one of the fastest growing and the largest branches of Christianity in Africa. The obtained results indicate a high mobilization potential of African Pentecostalism, yet it has some features and limitations. Its exploitation is connected with a duality that lies in the internal heterogeneity, the doctrinal peculiarities of the waves of Pentecostalism. This defines multiscale nature of the mobilizational potential of Pentecostalism. It can cover both certain settlements and entire states and pursue both global goals and the personal interests of individual leaders. The influence of Pentecostalism can spread to ethnic groups and nations, other Christian denominations and even Islam. By creating political parties, NGOs, youth and charitable organizations Pentecostals penetrate into political life of Africa. Additionally, there are evidences of radicalization of Pentecostalism, which occurs in multiconfessional countries such as Nigeria. Despite the growing involvement of Pentecostalism in the social and political life of African countries, at the moment it is quite localized. This may be due to the extremely intense competition between Pentecostal Churches. In the future, when the territorial expansion of Pentecostalism slows down, we can expect the unification and acceleration of such churches and their integration into the social and political life of Africa as a single force. This trend can already be traced in "umbrella structures" and "alliances" forming around large classical Pentecostal churches and megachurches in countries of the continent with large Pentecostal communities - Nigeria, Kenya, South Africa, Ghana, DR Congo, etc.
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Quayesi-Amakye, Joseph. "A YEAST IN THE FLOUR: PENTECOSTALISM AS THE AFRICAN REALISATION OF THE GOSPEL". Studia Historiae Ecclesiasticae 42, nr 3 (23.02.2017): 71–84. http://dx.doi.org/10.25159/2412-4265/1591.
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The paper discusses the contributions of Pentecostalism to the development of the Christian faith in Ghana and Africa. It argues that Pentecostalism is what fulfils the aspirations and quest of Ghanaian (African) Christians in their search for authentic Christian life. Christianity came to West Africa as a Western contextualised religion impinged by the nineteenth-century rationalisation, the product of the Enlightenment. This paper contends that Pentecostals influence the ethos and praxis of older mission churches in Ghana. It describes, analyses and assesses the various ways Pentecostals are helping to integrate the Christian faith into the religio-social contexts of Ghanaians. This is a complete paradigm shift from their earlier posture to social matters.
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J. Hunt, Stephen. "PENTECOSTAL POLITICAL ACTIVISM IN THE USA AND THE UK: A COMPARATIVE ANALYSIS". ARAB AND ISLAMIC WORLD - THE VIEW FROM INSIDE 2, nr 1 (1.06.2008): 101–26. http://dx.doi.org/10.54561/prj0201101h.
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In historical terms, the Pentecostal movement, for almost a century, was known for its political quietism. Identifi ed by ecstatic and esoteric experiences, Pentecostalism was in essence world-rejecting by nature. The movement’s millenarian disposition meant that it had no or few political inclinations. The return of Christ seemed imminent, ushering in the Kingdom of God that would replace all human authorities. With new waves of Pentecostalism spreading across the world, the movement appeared to become increasingly politicised in certain global context. This paper take a comparative analysis of the political undertakings of Pentecostalism in two western contexts, namely, the USA and the UK that provide examples of a seemingly highly religious society and a ‘mid-range’ secular society of Europe respectively. The paper overviews the activities of Pentecostals in both nations and identifi es the key factors behind the politicalization of the movement and explores the principal variables by which to understand diff erent levels of success achieved by the movement. This emphasis is supplemented by recognition of the contrasting political cultures in which the activities of the Pentecostals have operated.
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van de Kamp, Linda. "South-South Transnational Spaces of Conquest: Afro-Brazilian Pentecostalism, Feitiçaria and the Reproductive Domain in Urban Mozambique". Exchange 42, nr 4 (2013): 343–65. http://dx.doi.org/10.1163/1572543x-12341284.
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Abstract Brazilian Pentecostals are establishing new transnational Christian connections in Africa. Focusing on Mozambique, this paper examines the specific logic of cultural mixing that is emerging in the South-South contact of African and Brazilian Pentecostals. This South-South connection is based on a particular framing of the transatlantic history in Afro-Brazilian concepts of evil, such as macumba and feitiçaria. The South-South transnational features of Afro-Brazilian Pentecostalism enhance a need to spiritually scrutinize, combat and transcend aspects of ‘African culture’ in the reproductive sphere of marriage, sexuality, family, money and work. Upwardly mobile Mozambican women, who are conquering new cultural positions, are finding this South-South transnational Pentecostal space attractive. Afro-Brazilian Pentecostalism and upwardly mobile women find and reinforce each other in their capacities to challenge and move frontiers in the national sphere around reproductive issues. However, the powerful atmosphere of conquest that South-South Pentecostalism consequently creates has to be carefully manoeuvred by the women to not let their accusations of feitiçaria rise against themselves.
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Burgess, Richard. "Pentecostalism and Democracy in Nigeria". Nova Religio 18, nr 3 (2014): 38–62. http://dx.doi.org/10.1525/nr.2015.18.3.38.
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This article examines the political dimensions of Pentecostalism in Nigeria, beginning with the historical development of Pentecostal political engagement since independence in 1960. A common observation is that much of global Pentecostalism is apolitical, but an assessment of Nigerian Pentecostalism shows a diversity of political orientations in response to inter-religious competition, as well as changing socio-economic contexts and theological orientations. Herein, I focus on the “third democratic revolution” involving the struggle for sustainable democracy (the first two being the anti-colonial struggle that brought independence and the 1980s-1990s challenge to one-party and military rule). As well, I examine different political strategies employed by Nigerian Pentecostals and assess their impact on direct political behavior, civil society practices and political culture.
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Stephenson, Lisa P. "Pentecostalism and Experience". Journal of Pentecostal Theology 28, nr 2 (14.09.2019): 186–201. http://dx.doi.org/10.1163/17455251-02802003.
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For a tradition whose identity is founded on the outpouring of the Spirit that is witnessed to in Acts 2, the emphasis Pentecostalism places on divine-human encounter should come as no surprise. The Day of Pentecost is a quintessential ‘experiential’ event that, for the Pentecostal tradition, paradigmatically creates a routine expectation of encounter with God. The following article further explores some reasons and ways in which religious experience serves as the lifeblood of the movement. The author begins by explaining why experience plays such a prominent role in Pentecostalism by surveying two descriptors of the movement employed among early North American Pentecostals. She then turns to explaining how their emphasis on religious experience takes shape, especially within the confines of their weekly worship service.
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Félix-Jäger, Steven. "Material Visions of the Good Life". Pneuma 41, nr 2 (30.08.2019): 279–90. http://dx.doi.org/10.1163/15700747-04102002.
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Abstract Methods within visual culture studies can reveal the aesthetic stimuli that shape the way a religious group pictures or visualizes existence. Studying the visual culture of a religious movement allows one to see what formational mechanisms already exist and how the stimuli implicitly or explicitly support the movement’s theological commitments. This article suggests an approach for understanding Pentecostalism anew in its own distinct theological and sociological terms by categorizing the contours of the religious visual cultures of global Pentecostalism. This article argues that theologies of abundance are largely at play in the visual cultures of global Pentecostalism, and this can be demonstrated by identifying the visual stimuli that form religious experience and shape the way Pentecostals around the world imagine, understand, and project reality.
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Olson, Roger E. "Pietism and Pentecostalism: Spiritual Cousins or Competitors?" Pneuma 34, nr 3 (2012): 319–44. http://dx.doi.org/10.1163/15700747-12341235.
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Abstract Scholars of Pentecostalism typically trace the movement’s roots to the Wesleyan-Holiness movement and the healing revivals of the nineteenth century. Often overlooked is the influence of Pietism on early Pentecostalism. Pietism began as a spiritual renewal movement among Lutherans in late sixteenth- and early seventeenth-century Germany, but its ethos of unmediated spiritual experience of God filtered into the stream of European and North American evangelical Christianity. Outbreaks of speaking in tongues and other ecstatic experiences happened among Scandinavian Pietist immigrants in Chicago and the upper Midwest of North America several years before the birth of Pentecostalism in Topeka and at Azusa Street in the first decade of the twentieth century. Pietists and Pentecostals are spiritual cousins who can learn from each other.
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Aubourg, Valérie. "Les quatre saisons du Renouveau charismatique, 1967–2017". Social Compass 66, nr 2 (27.03.2019): 151–63. http://dx.doi.org/10.1177/0037768619832804.
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This article focuses on the Catholic Charismatic Renewal. I study its development since 1967 to the current day, in the prism of its relationship with Pentecostalism. I identify four ‘seasons’, in other words four historical periods: the flourishing years (1972–1982 ) during which the Pentecostal experience penetrates into Catholicism; an identity retreat (1982–1997), a period of rapprochement with neo-Pentecostalists in order to resuscitate the Renewal (since 1997); and a final, ‘post-charismatic’ stage corresponding to the broader introduction of characteristic elements of Pentecostalism in Catholicism.
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McCall, Bradford. "The Pentecostal Reappropriation of Common Sense Realism". Journal of Pentecostal Theology 19, nr 1 (2010): 59–75. http://dx.doi.org/10.1163/174552510x490764.
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AbstractThe paper traces the early Pentecostal appropriation of common sense realism. In the first part of this paper, a general overview of the ascent of common sense philosophy will be provided. In the second part, the early Pentecostal's Bible Reading Method shall be examined, as it is characterized by Kenneth J. Archer, highlighting how early Pentecostals employed a Baconian-influenced common sense method, one that produced confidence that the facts of Scripture could be discovered as clearly as the facts of science. Although this paper is primarily a reconstruction of the historical influence that common sense philosophy had upon early Pentecostalism, in the third part I offer a suggestion for (a) contemporary reappropriation of common sense realism within the Renewal movement.
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Vondey, Wolfgang. "Pentecostalism as a Theological Tradition". Pneuma 42, nr 3-4 (9.12.2020): 521–35. http://dx.doi.org/10.1163/15700747-bja10003.
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Abstract The concern for a theological tradition among Pentecostals responds to pressing questions of the recognition, invention, and rejection of tradition in late modern society and religion. Tradition, to put it succinctly, is a concern not for the past but for the future of Pentecostalism. This essay critically examines the challenges of designating pentecostal theology as a global tradition by asking what theological elements constitute Pentecostalism as a tradition, what are the dominant theological patterns of its reenactment, and how these constructs aid or resist the formation of pentecostal theology in the future. The quest for answers follows the five essential patterns of tradition proposed by Anthony Giddens: collective memory, ritual expression, a formulaic conception of truth, guardians of the tradition, and its normative content. The results form an ideological, historical, and institutional critique of Pentecostalism and its existential challenges as a theological tradition.
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WACHSMUTH, MELODY J. "Between global and local: Roma Pentecostal Church identity in Serbia". Romani Studies 31, nr 2 (1.12.2021): 189–209. http://dx.doi.org/10.3828/rs.2021.10.
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Joel Robbins (2003) described Pentecostalism as both continuous, taking into account local ontologies, and discontinuous, rupturing against certain social structures or epistemologies. He refers to this as Pentecostalism’s double paradox. In this framework, Pentecostalism is local in that it often addresses the questions and issues emerging from a particular context. However, there is also a global Pentecostal identity which is reinforced through conferences, mission partnerships, shared music, and sermons. Roma Pentecostals in Southeastern Europe are also in the process of negotiating their Pentecostal identity. On the one hand, Pentecostalism is the dominant form of Christianity spreading among the Roma in Serbia because of its flexible ecclesiology, its openness to miraculous signs and wonders, its non-hierarchical structure, and its emotive personality. On the other hand, there is a rising number of mission agencies and Western missionaries working with Roma churches. Roma leaders are often negotiating what to accept and what to reject in terms of Christian theology and praxis, teaching, and programs and activities. Thus, the Pentecostal identity of their churches is being shaped in response to their own local questions and needs but also in response to the partnership from others, both through good experiences and negative ones. This paper will explore this church identity negotiation, looking at two case studies of Roma churches in Serbia. First, this paper will establish the wider conversation in Pentecostal studies regarding the relationship between inculturation and globalization. Next, this paper will analyse some of the factors of the decisionmaking process regarding how Roma leaders decide what to accept and what to reject in terms of outside influences. This analysis will bring to the foreground the operating cultural and religious values and how that contributes to the dialectical process of Pentecostal identity.
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Siahaan, Harls Evan R. "Karakteristik Pentakostalisme Menurut Kisah Para Rasul". DUNAMIS: Jurnal Penelitian Teologi dan Pendidikan Kristiani 2, nr 1 (4.11.2017): 12. http://dx.doi.org/10.30648/dun.v2i1.132.
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Abstract: Pentecostalism is often to be concerned with Holy Spirit baptism, Spiritual gifts or speaking in tongue. Basically, Pentecostalism is about to dynamize Christian life’s character. This article is aiming to refer the nature of Pentecostalism according to The Acts, that it is not only about speaking in tongue and other Spiritual gifts, but the characteristic. This article is a research that using text analyzis of The Book of Acts about the true charateristic of Pentecostalism. The conclusion of this biblical research is, pentecostalist characteristic is about building dynamic person who has such characters: continued steadfastly in fellowship and learning Bible, social care, enthusiastic, having favor with all the people, dare to witness, ministering with power and having intelegent ability.Abstrak: Fenomena Pentakosta sering hanya dikaitkan dengan persoalan baptisan Roh Kudus dan bahasa roh, bahkan juga dengan karunia Roh. Sejatinya, Pentakostalisme merupakan sebuah dinamisasi karakteristik kehidupan Kristen. Tulisan ini bertujuan untuk menunjukkan hakikat Pentakostalisme sesuai Kisah Para Rasul, bahwa Pentakostalisme bukan sekadar persoalan bahasa roh dan karunia roh yang lain, melainkan karakteristik. Penelitian ini bersifat analisis teks pada Kisah Para Rasul tentang karateristik Pentakostalisme yang sejati. Kesimpulannya, karakteristik pentakostalis adalah tentang membangun pribadi dinamis yang memiliki karakter: tekun bersekutu dan belajar firman, peduli sosial, antusias, disukai orang, berani bersaksi, melayani dengan kuasa dan memiliki kemampuan intelektualitas.
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Sande, Nomatter. "Fluid Theologies: Shifts and Changes of African Pentecostalism". Journal for the Study of Religion 34, nr 2 (21.01.2021): 1–20. http://dx.doi.org/10.17159/2413-3027/2021/v34n2a4.
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The claim of 'being led by the Holy Spirit' has caused African Pentecostals to develop weak fluid theologies. The problem is exacerbated by the deepening of economic inequalities, unstable politics, and poverty. Qualitatively, this article used the response of African Pentecostals to Covid-19 in Zimbabwe as a case study to explore how African Pentecostal theologies lack systematic interpretations. The article concludes that the failure of African Pentecostals to speak coherently about Covid-19 shows the deep-rooted fluid nature of Pentecostalism as believers respond to the 'moves of the Spirit', resulting in shifting and changing theologies.
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Varghese Meloottu, Allan. "Amplifying the Dalit Pentecostal Historical Narrative amid the Persistent Syrian Christian ‘Privileged’ Narrative in Kerala". Religions 14, nr 2 (29.01.2023): 175. http://dx.doi.org/10.3390/rel14020175.
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While studies indicate that Pentecostal teachings center the egalitarian move of the Holy Spirit with empowering effects on the social lives of the Dalits in the South Indian Pentecostal landscape, the persistence of ethnocentric behavior from “Syrian Christian” Pentecostals continues. Hence, this paper focuses on exploring the historical development of a Syrian Christian identity marker as a privileged one that became prefixed by the Pentecostals in Kerala, especially in Travancore. In this regard, this paper seeks to answer questions such as: How did caste dynamics structure the formation of Christian communities in Kerala? How did the historical Western missionary interactions deal with local caste-influenced distinctions (especially between the “Syrian Christian” and Dalit communities)? How did Pentecostalism challenge and perpetuate the Syrian Christian caste identity? Through an intersectional (religion and caste) historical analysis, this paper shows that the Syrian Christian community has been integrated into the caste system for the last two thousand years of Christian history in Kerala. At the same time, via a more inclusive historical narrative, the paper highlights Dalit conversions to Christianity since the sixteenth century as a critique against the privileged status of Syrian Christianity, even more so when Pentecostalism arrived at its shores, impacting the emergence of Dalit Pentecostalism.
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Ellington, Scott. "'Can I Get a Witness': The Myth of Pentecostal Orality and the Process of Traditioning in the Psalms". Journal of Pentecostal Theology 20, nr 1 (2011): 54–67. http://dx.doi.org/10.1163/174552511x554582.
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AbstractThough Pentecostalism has traditionally been characterized as oral and narrative in nature, such forces as the adoption of evangelical theology and hermeneutical practices, the socio-economic prospering of western Pentecostals, and a distancing from the root stories and traditions of early Pentecostalism have resulted in a favoring of proof-texting and propositional thinking over biblical narrative and personal testimony. An exploration of the Psalms points to a close relationship between lament and testimony, as well as between worship and testimony. Also, testimony in the Psalter is trans-generational, as the current generation is frequently called upon to testify to those who will follow.
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Stone, Selina. "Toward a Holistic Pentecost". Pneuma 45, nr 1 (12.06.2023): 21–39. http://dx.doi.org/10.1163/15700747-bja10081.
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Abstract Pentecostalism is often celebrated as a holistic or embodied spirituality that overcomes the dualisms inherent to modernity, and that juxtapose the body and the spiritual. However, historically and in the present, pentecostals struggle to address the problems of inequity and oppression that impact certain bodies in the church and the world. This article explores this tension in Classical Pentecostalism with a focus on Azusa Street and contemporary Pentecostalism in Britain. Through a case study of a “progressive” pentecostal church, I demonstrate that even in contexts that prioritize social engagement, the realities of class, race, and gender oppressions can continue unnamed and unchallenged. Resources may be located, I argue, in the African roots of the movement that provide an integrated worldview in which all aspects of life are considered spiritual and thus the oppressed are empowered to resist social, economic, and political as well as spiritual oppression.
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Myazin, Nikolay. "Pentecostalism and Social and Political Changes in Sub-Saharan Africa". Asia and Africa Today, nr 10 (2023): 59. http://dx.doi.org/10.31857/s032150750024812-5.
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The first Pentecostal missionaries arrived in Africa in the early 20th century, and the new doctrine began to spread rapidly in the second half of the 20th century. By now Pentecostals have become the largest Protestant denomination, comprising about 7.5% of the population of Africa. There were two branches of Pentecostalism: conservative and Reformed, in which the prosperity gospel spread, promising the believer the achievement of material prosperity as a reward for faith and observance of the commandments. The Pentecostal movement is mosaic, decentralized, and does not lend itself to clear categorization. Pastors, some of whom became dollar multimillionaires, were of great importance in the new type of churches. The spread of Pentecostalism promoted a departure from the communal system that hindered economic development, increased the role of women in the church and family, and helped first-generation city dwellers and people with addictions adjust to the new life. Predictions that Pentecostalism would contribute to economic growth in African countries did not materialize.
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Sian-Chin, Iap. "Is the True Jesus Church a Chinese Indigenous/Independent Pentecostal Denomination? With Special Reference to the Orientalism of Western Scholars toward “Pentecostalism” in the Global South". International Journal of Sino-Western Studies, nr 26 (28.05.2024): 48–71. http://dx.doi.org/10.37819/ijsws.26.259.
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The True Jesus Church has been regarded as a Chinese Indigenous/Independent Pente-costal denomination by scholarship specifically in the area of Global Pentecostal/Charismatic Studies and World Christianity irrespective of those scholar's definitions---inclusive or exclusive. This paper argues that it might be inappropriate for scholarship to define the True Jesus Church as Pentecostals at least for three factors: 1. The refusal from the True Jesus Church to be regarded as Pentecostalism due to its' providential and exclusive self-identity; 2. The primary intent of the establishment of the True Jesus Church was to seek church independence and religious reformation rather than promote Pentecostal spirituality; 3. There is a lack of synchronous network between the True Jesus Church and Pentecostalism both at global and local levels. Also, this paper indicates a latent Orientalism among Western scholars of Pentecostalism based on an exotic imagination and representation of Non-Western Christianity enhanced by the complicity of Orients and native informants.
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Smith, Daniel Jordan. "The Pentecostal prosperity gospel in Nigeria: paradoxes of corruption and inequality". Journal of Modern African Studies 59, nr 1 (marzec 2021): 103–22. http://dx.doi.org/10.1017/s0022278x2000066x.
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AbstractPreachers of the prosperity gospel in Nigeria criticise politicians’ greed and government corruption, even as many church leaders amass great wealth themselves. Drawing on ethnographic research, this article explores the relationship between Pentecostalism's prosperity gospel and political culture in Nigeria, especially as it pertains to problems of inequality and corruption. The analysis builds on a case study of one particular prosperity church in the city of Umuahia. It addresses the paradox that this brand of Pentecostalism articulates widespread discontent with the venality plaguing national political culture, while at the same time offering divine justification for the pursuit and accumulation of wealth. Examining not only Pentecostals’ interpretations of corruption, but also people's responses to scandals within these churches, the paper attempts to understand why Nigerians who are so aggrieved about corruption and inequality are at the same time drawn to churches that appear to reproduce many of the same dynamics.
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Semán, Pablo. "De a poco mucho: las pequeñas iglesias Pentecostales y el crecimiento pentecostal. Conclusiones de un estudio de caso." Cultura y Religión 4, nr 1 (30.06.2010): 16–35. http://dx.doi.org/10.61303/07184727.v4i1.137.
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Este artículo trata sobre las pequeñas iglesias pentecostales que son muy similares entre sí y aparecen en una misma época, muy relacionadas y que van del pentecostalismo clásico, al decura divina y luego al neopentecostalismo. Este tipo de pentecostalismo surge contemporáneamente al neopentecostalismo y no se asemeja a él ni a ninguna de las otras variantes de pentecostales que encontramos en la bibliografía especializada. En este artículo destacaremos tres variantes de pentecostalismos que coexisten y se proyectan en un clima cultural complejo y contradictorio
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Koehrsen, Jens. "From the ‘What’ and ‘How’ to the ‘Where’: Class Distinction as a Matter of Place". Cultural Sociology 13, nr 1 (29.01.2019): 76–92. http://dx.doi.org/10.1177/1749975518819669.
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Research on the symbolic boundary work of upper- and middle-class actors has placed a greater emphasis on the ‘what’ and ‘how’ of cultural consumption than on the ‘where’. However, the spaces where actors move are important: the ‘what’ and ‘how’ of marking distinction vary according to national class cultures and cultural fields. This article focuses on the ‘where’ arguing that interaction settings shape actors’ boundary work. Based upon research on Argentinean Pentecostalism, the study shows that middle-class Pentecostals switch between distinction-marking and ‘omnivorous’ performances of Pentecostalism depending on the social permeability of the spaces where they move. These insights suggest that the contextual conditions in which actors present themselves as ‘omnivores’ or ‘snobs’ deserve more attention.
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Padgett, Isaiah C. "Murmurs and Miracles". Pneuma 45, nr 2 (24.10.2023): 243–61. http://dx.doi.org/10.1163/15700747-bja10095.
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Abstract This article explores how early Pentecostals read, interpreted, and utilized the character of Miriam within the Old Testament. Despite the prominent focus upon masculine Old Testament figures within pentecostal history, the reception of feminine figures within Pentecostalism is less clear. As such, this article seeks to uncover how Miriam the prophetess was presented and interpreted within early pentecostal literature, with the emphasis on such subjects as divine healing, dancing, support for women in ministry, faithfulness, and murmuring. These interpretations of Miriam demonstrate positive and negative appraisals of her character and reflect her multifaceted reception within Pentecostalism. Finally, this article concludes with a summary of these interpretations and a call for continued reflection upon historic readings within pentecostal history.
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Zhao, Pan. "Is the Spiritual Man Pentecostal? Watchman Nee’s Perspective on the Charismatic Experiences". Religions 14, nr 7 (25.06.2023): 833. http://dx.doi.org/10.3390/rel14070833.
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Watchman Nee (Ni Tuosheng, 1903–1972), one of the most prominent theologians in Republican China (1911–1949), developed a “spiritual theology” that is concentrated on the work of the Holy Spirit. This theological perspective shares parallels with Pentecostal-Charismatic theology. This paper examines Nee’s attitude toward Pentecostalism and the charismatic experience. First, based on his teaching of the three-stage work of the Holy Spirit, Nee argued that the inner guidance of the Holy Spirit was more important than any external manifestation and that the “baptism of the Holy Spirit” in the Pentecostal-Charismatic movement was not a personal experience that Christians should pursue. Second, in terms of subjective experience, Nee’s trichotomous view of human nature as consisting of spirit, soul, and body suggested that many charismatic experiences originate in the soul and need to be overcome. Third, concerning the spiritual world, Nee regarded as the work of evil spirits those charismatic experiences that occur in irrational and unconscious situations. Nee’s negative stance towards Pentecostalism and the charismatic experience serves as a means of distinguishing his spiritual theology from Pentecostalist-Charismatic movements. Both Nee’s theology and his church practices reveal a strong elitist element, in stark contrast to Pentecostalism.
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Williamson, Asia E., i Joseph W. Handley. "Deep Rivers: A Pentecostal Approach to Disciple-Making". International Bulletin of Mission Research 48, nr 1 (styczeń 2024): 113–23. http://dx.doi.org/10.1177/23969393231181893.
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The exponential growth worldwide of Pentecostalism during the twentieth century is undeniable. Through its remarkable growth, Pentecostalism has made a robust contribution to Christians’ overall understanding of the nature and power of the Holy Spirit. One area needing further exploration is the theological and biblical roots of Pentecostalism’s teachings on discipleship. This article’s analysis will include considering the work of the Holy Spirit in the process of sanctification, careful considerations of both scriptural and historical backgrounds, and a survey of the landscape of Pentecostal approaches to discipleship. The article aims to outline some fundamental principles and practices of Christian discipleship, as well as to explore how the process of discipleship empowered by the Holy Spirit is at the heart of ever deepening personal and communal transformation.
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Kuhlin, Julia. "“I Do Not Think I Could be a Christian on My Own”". PNEUMA 39, nr 4 (22.12.2017): 482–503. http://dx.doi.org/10.1163/15700747-03904002.
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Abstract In this article, I explore how eight female Pentecostals express their everyday religion in contemporary Sweden. This article indicates that a shift has taken place in religious practice in Swedish Pentecostalism from earlier decades. The world-rejecting attitude and individual pietistic heritage have been toned down and replaced by what I will term a relational piety that emphasizes the relational side of being “Christ-like” and encourages adherents to practice their everyday religion together. The informants depended on their family, friends, congregation, and Christian networks to maintain and deepen their religiosity and Christian lifestyle. The study is also an example of a broadly gender-equal expression of Pentecostalism and points to the movement’s ability to adjust to different contexts.
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Alexander, Kimberly Ervin. "Standing at the Crossroads: The Battle for the Heart and Soul of Pentecostalism". Pneuma 33, nr 3 (2011): 331–49. http://dx.doi.org/10.1163/157007411x598930.
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Abstract This address, delivered at the 40th annual meeting of the Society for Pentecostal Studies in Memphis, Tennessee (March 12, 2011), examines the present state of Pentecostalism and Pentecostal studies through an analogy with American indigenous blues music. Seeing Pentecostalism at a significant juncture, the address seeks to call Pentecostals and Pentecostal scholars to a consideration of what is essential to Pentecostal scholarship. Proposed is a conversational model of scholarship characterized by: 1) an openness to what the Spirit is saying and/or doing in other theologies or movements; 2) commitment to a Pentecostal way of doing theology in the Spirit; 3) interdisciplinary approaches; 4) a commitment to narrative and experience over dogma and proposition; and 5) an openness to hearing the visionary work of young scholars.
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Fudge, Thomas A. "Did E.N. Bell Convert to the ’New Issue’ in 1915?" Journal of Pentecostal Theology 9, nr 1 (2001): 122–40. http://dx.doi.org/10.1163/17455251-00901007.
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Excoriated on charges of theological weakness, indecisiveness and compromise from 1915 right down to the present, E.N. Bell remains one of the controversial and contested figures within early American Pentecostalism. The point of contention was Bell’s rebaptism in 1915 and alleged adherence to the ’new issue’. Trinitarian Pentecostals thought Bell had defected while Oneness Pentecostals continue to view Bell as a backslider from the truth. An analysis of the documentary evidence concludes that both perspectives were, and are, incorrect.
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Biri, Kudzai, i Molly Manyonganise. "“Back to Sender”: Re-Visiting the Belief in Witchcraft in Post-Colonial Zimbabwean Pentecostalism". Religions 13, nr 1 (5.01.2022): 49. http://dx.doi.org/10.3390/rel13010049.
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This paper is a critical analysis of the witchcraft beliefs in Pentecostalism in post-colonial Zimbabwe. While Pentecostals claim “a complete break from the past”, there have emerged new dimensions that show that the belief in witches and witchcraft is deeply entrenched among Pentecostals. It also brings to the fore the underlying aspects of the creativity and innovation that are informed by African spiritual or metaphysical realities. Research since 1980 (when Zimbabwe got her independence from the British) indeed confirmed the existence of witchcraft beliefs and practices, although it was heavily suppressed in the churches. This paper re-visits the belief in witchcraft activities in Pentecostalism through examining new avenues of expression in both older and newer Pentecostal churches. The newer Pentecostal churches, in particular, those founded after 2010, have demonstrated unique innovation in theology. Thus, the belief in witchcraft and witches warrants a fresh examination in light of these new developments. We, therefore argue that the emergence of diverse newer Pentecostal churches in the midst of strong older Pentecostal churches has opened new ways of negotiating the Bible and Shona culture.
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Delgado, Dara. "The Practicality of Holiness". PNEUMA 41, nr 1 (13.06.2019): 50–65. http://dx.doi.org/10.1163/15700747-04101028.
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Abstract In the second edition of the book African American Religion: Varieties of Protest and Accommodation, Hans A. Baer and Merrill Singer explore the relationship between Black Holiness–Pentecostalism and social activism. Ultimately, the authors conclude this portion of their study by asserting that “the vast majority of African American conversionist sects [among which they include Black Holiness–Pentecostalism] remain apolitical in their posture toward the larger society.” The idea is that Black Holiness–Pentecostals tend to put more emphasis on socially approved behaviors, attitudes, work ethic, and styles of dress than on engaging in socioeconomic and political affairs. This article considers Baer and Singer’s claim that Black Holiness–Pentecostals have historically tended to be apathetic toward worldly concerns and puts that claim into conversation with the life and work of Ida Bell Robinson, founder of the Mt. Sinai Holy Church of America (1925–1946). I explore the issues of class, race, and gender in relation to holiness. Moreover, I contend that the distinct practices of early Black Holiness–Pentecostals proved critical to living a sanctified, or clean, life and also determined the ways local churches addressed and worked to remedy problems around poverty (both social and economic) in their communities.