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What makes the Pentecostal movement so unique is not so much its global expansion. Hence we can
state that the cultural integration of the world is best understood as an uneven and differential
process in time and place. Content may require purchase if you do not have access.) 3 Cited by Cited
by Loading. Your sons and daughters will prophesy, your young men will see visions, your old men
will dream dreams. Even on my servants, both men and women, I will pour out my Spirit in those
days, and they will prophesy” (Acts 2: 17-18). If this is the first time you use this feature, you will
be asked to authorise Cambridge Core to connect with your account. Speaking of it as a rupture,
causing upheaval and a realignment of the status quo. The ecumenical implications of Pentecostalism
and the Reformation are located outside of either movement in the origin of the church at Pentecost.
The succeeding chapter looks at some of the internal factors that constitute Pentecostalism as a
globalized religion and the ways it relates to external processes of globalization. I believe that these
kinds of Pentecostal manifestations can be detected around the world, be it in Chinese Pentecostal
congregations in Sydney, among migrant African Pentecostals in London or Philippine Charismatics
in Hong Kong. Chan’s stated goal is to reformulate the Pentecostal tradition so as to “recover” the
original experience and, hence, the original vigor. In this light, the claim that secularization is an
inevitable outcome of modernization seems oversimplified. Obadia 2010). Depending on the
theoretical concept and definition, globalization may be traced back to the history of colonialism
when international trade took place across the globe. Significantly, Pentecostalism has shown
remarkable ability to adapt in pace with these radical socio-economical transformations, transposing
novel value systems, challenges and opportunities onto its basic cosmology of personal salvation. For
both traditions, empowerment and deliverance are simultaneously individual and corporate, while
also being personal and spiritual. Pentecostal salvation, as we shall see later, is very much 'this-
worldly' and results in a 'new life' in both material and spiritual terms (Corten and Marshall-Fratani
2001: 7). The Pentecostal fire from Topeka spread to various places before it blazed into explosive
radiance at. While some of these communities may be retreatist and other worldly, Donald E.
Developed by a group of Roman Catholic priests born in Latin America, and educated in Europe,
Liberation Theology utilizes a sociological tool kit that is sometimes influenced by Marxist social
theory, yet emphasizes the primacy of faith while pointing out the inequities that exist within human
history, all without accepting the full scope of Marxist ideology. Others were jerking spasmodically
on the ground, their eyes wide open, uttering strange words nobody could understand. Further, when
evaluating statistics on the size of the Pentecostal movements one needs to remember the great range
of churches that are grouped under this rubric (Robbins 2004: 122). This idea is closely related to
S.N. Eisenstadt’s concept of multiple modernities, where modernity is understood as an open-ended
horizon in which there are spaces for multiple interpretations (cf. Yet, in another reading globalization
in some degrees is understood as having started much earlier with the interactions of various
civilizations across the globe (cf. Further, Spirit empowerment makes it possible for the believer to
engage in activities that are indicative of the reign of the kingdom, which is redemptive and marked
by righteousness, peace, justice, freedom, heeling, and love. Referring to Robbins (2004) it is not
sufficient enough to explain cultural change with concepts like syncretism, cultural fusion or
hybridism. Theorizing contested concepts like religion, secularization and modernity and their
interrelation to globalization can be an interesting, but also a very trying endeavor. Homogenization
arguments generally posit that globalization is marked by growing cultural convergence at the
transnational level. Indeed, from its beginnings to present the idea of secularization lies at the very
core of sociological imagination and “has been the pivotal theme in the reproduction of the identity
of the sociologist of religion (at least in the West)” (Robertson 2007: 17). Liardon observes that
“though some spoke in tongues. This is demonstrated by the ever growing community of
international faith based NGOs, parachurch organizations, and the praxis of local congregations who
reach beyond the four walls of their church. Content may require purchase if you do not have access.)
1 Cited by Cited by Loading.
You can use essay samples to find ideas and inspiration for your paper. The author concludes by
stating that there is no exegetical support from Luke-Acts for the doctrine of subsequence in its
current form and revision is required as the denomination continues its growth. Some of the new
movements also appear preoccupied less with otherworldly transcendence than with inner-worldly
well-being (Hefner 2010). Any statistics on Pentecostalism must therefore be looked at critically, as
they depend on what definition of Pentecostalism and charismatic movements one adopts. To aid
with this endeavour certain voices within the Missional movement will be considered to assist in
constructing a theological paradigm of mission from which Pentecostalism can engage Western
culture. To browse Academia.edu and the wider internet faster and more securely, please take a few
seconds to upgrade your browser. Contemporary Pentecostalism is in transition towards becoming a
diversified contributor to the shape of global Christianity and the renewal of the theological agenda.
Subsequently, the research study established that the influence o. Download Free PDF View PDF
See Full PDF Download PDF Loading Preview Sorry, preview is currently unavailable. Discuss the
implications of this for your own ecclesial context Title: What factors account for the growth of the
early Pentecostal movement. Chan’s stated goal is to reformulate the Pentecostal tradition so as to
“recover” the original experience and, hence, the original vigor. The analysis shows that even in
testimonies published to convince other believers about the divine powers of prayer, most accounts
include relatively mundane reports of pain relief in the musculoskeletal system. As such, it has
become “one of the most employed and debated concepts” (Robertson and White: ibid.) and is used
to capture everything from the rise of global financial markets to the fall of the Twin Towers on 11
September 2001. Earle E. Cairns, Christianity Through the Centuries, 3rd edn. (Grand Rapids:
Zondervan Publishing House, 1996), p. This was done to ascertain the possibility of existing traits
being passed on. Bloomington, IN: Indiana University Press, 2013. 270pp. Pbk. ISBN:
9780253010865. Within Asian cities (Singapore, Hong Kong, Seoul, etc.) modernization and
urbanization do not appear to contradict the presence of a high level of religious consciousness and
practice. Called and Empowered: Pentecostal Perspectives on Global Mission. This article thus
concludes by highlighting several important historiographical and methodological issues that will be
pertinent to the study of Pentecostalism in India moving forward. However, these church historians
have not used a decolonial discourse. However, the development of globalization as a theoretical
construct has been rather slow and laden with difficulties (cf. Each of the participants had
experienced a remarkable recovery during or after prayer. Report this Document Download now
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provides a survey of the history and theological roots of Pentecostalism. Hefner 2010). Deeply
embedded in the historical development of sociology as an academic discipline, secularization stood
out as the predominant paradigm for explaining processes of modernization and the changing role of
religion within modern society. Then again, global approaches to religion neither stand for a
theoretical unity, nor they have been designed from and for the study of religions. It underscore
summarily the origin of the movement,the religious arena in which it Download Free PDF View PDF
THE MAKING OF PENTECOSTAL ZAMBIA: A BRIEF HISTORY OF PNEUMATIC
SPIRITUALITY Chammah J Kaunda While Zambian pentecostalism has existed since the mid-
1940s, the movement only started making its presence felt from the late 1980s. I’m open to any
suggestions regarding content, format and aim of this bibliography. Any attempt to investigate such
healings requires the involvement of other disciplines. Find out more about the Kindle Personal
Document Service. A summary is not available for this content so a preview has been provided.
By using this service, you agree that you will only keep content for personal use, and will not openly
distribute them via Dropbox, Google Drive or other file sharing services. On the contrary, I think I
have gained a lot of interesting insight, culturally and scientifically. Chapter three contextualizes the
discourse on global Pentecostalism by examining some theoretical developments on topics such as
modernity, secularization, globalization and the globalization of religion. Looking back at the time I
spent in Surabaya what struck me most was the considerably high percentage of Chinese middle-
class people in the Pentecostal congregations I had visited. It outlines the beginnings of
Pentecostalism through Charles Parham, William Seymour, and the Azusa Street Revival in 1906. As
there were too many unknown factors related to the success of the project, I thought that a broad
approach would make sense. To browse Academia.edu and the wider internet faster and more
securely, please take a few seconds to upgrade your browser. If this is the first time you use this
feature, you will be asked to authorise Cambridge Core to connect with your account. I conclude by
delineating how this Pentecostal form of lectio divina may help Pentecostals identify and ulitlise
theological hermeneutics that best foster the Pentecostal missiological giftedness, and hence the
pluralising of Pentecostalism(s) worldwide. Proponents of the homogenization thesis thus view the
world as dominated by a single culture that erases differences of local cultures. In other words,
scientific methods are not innocent, but make a “system of interference and work together with
science towards making particular forms real while eroding others” (Law and Urry 2003: 3).
Download Free PDF View PDF Church of God in Christ: Pentecostal Ecumenism Jeffrey Gros
Download Free PDF View PDF See Full PDF Download PDF Loading Preview Sorry, preview is
currently unavailable. Richard Goetsch Download Free PDF View PDF Kingdom Now: A
Pentecostal Paradigm of Mission David D Kentie The purpose of this MTS Thesis is to assist the
efforts of North American Pentecostalism by uncovering a theological paradigm of mission that is at
once theologically authentic to historic Pentecostalism, as well as missionally effective in engaging a
Postmodern culture. Electronic mass media as well as transnational migration, for example, have
helped to create and disseminate images of the world. (ibid.: 58; see also Appadurai 1996). A
particular point of convergence exists between western and worldwide Pentecostal theology in the
social activism of the movement. Holy Spirit. On returning to India they constructed a small chapel
and residence next door to. Third, the interviews I planned to conduct largely failed because of my
elementary Indonesian language skills and the rudimentary command of English on behalf of my
interview partners. The aim was to analyze, why and by what means Pentecostals in Surabaya
engage themselves socially in their community and to what extent these social activities help to
provide and promote the building of bridges and links towards wider society. God.tv continue to
spread the Pentecostal fire across people groups all over the world. The study will emphasize on
ecclesiological themes. I will then develop a principal understanding of the particularity of
Pentecostal ecumenism and offer general biblical directions. The essay demonstrates that inspired
speech is usually in the tongue of the speaker and in the Upper Room of Acts, the 120 gathered are
speaking in the languages of Earth, not heaven. Any statistics on Pentecostalism must therefore be
looked at critically, as they depend on what definition of Pentecostalism and charismatic movements
one adopts. As a consequence, religion is no longer capable of fulfilling its integrative function for
society and thus loses its relevance altogether. In Part 3 I addresses this incongruence by proposing a
Pentecostal lex legendi (“rule of reading”), built on Telford Work’s “Trinitarian-Ontology of
Scripture.” I argue that Work’s bibliology provides a compelling theological premise for both the
Pentecostal dynamic and polyvalent understanding of biblical revelation, and substantiates
theological pluralism as intrinsic to Pentecostal tradition. Along with providing helpful analysis of
numerous aspects of Pentecostal history in India, the studies under review here also highlight the
challenges and opportunities historians and other scholars face in studying Indian Pentecostal
movements. I was more and more getting into a state of confusion. Durham(Chang-soung Lee).pdf
Chang-Soung Lee Download Free PDF View PDF “What Spirit(s), Which Public(s). Significantly,
Pentecostalism has shown remarkable ability to adapt in pace with these radical socio-economical
transformations, transposing novel value systems, challenges and opportunities onto its basic
cosmology of personal salvation. The economic and cultural globalization has led to significant social
restructuring and introduced new measures of status and value in the form of material accumulation
and consumption.
Actions of solidary praxis bring about the liberation of all involved, allowing the poor and oppressed
to experience new found freedoms, and liberating participants within the dominant social groups
from their assumed positions of authority. Several Pentecostal denominations and fellowships have
arisen in the past century. As a result, the written experiences is deprived of the historicity, and they
become different from pre-written experiences. Last, this work will argue that the Pentecostal
experience of the Kingdom of God led to a community that embraced the ideals of the Kingdom,
thus producing koinonia fellowship. The book will also be very useful for those in related fields,
such as culture studies, black studies, ethnic studies, and gender studies. My interest lies rather in
raising the awareness of the historical multicentricity of globalization processes. Or, more generally
speaking: How, under global conditions, can new forms of religion and religiosity like that of
Pentecostalism be adequately described and analyzed scientifically. The study will emphasize on
ecclesiological themes. This study identifies three such gifts: numerical growth, spontaneous
ecumenicity through worship, and missional cooperation. Durkheim, on the other hand, ascribed the
decline of religion in modern society to processes of individualization. Instead, and in accordance
with Robertson, globalization can be described as a dialectical and interdependent process between
the local and global, the particular and the universal and between forces of heterogenization and
homogenization. Synan, Vinson. The Century of the Holy Spirit, Nashville: Thomas Nelson, Inc.,
2001. Some notable attempts in trying to make theoretically sense of religion under globalized
conditions are evident in the works by Roland Robertson (1992) and Peter Beyer (2006). Error: Try
Again Ok Sell Watchlist Expand Watch List Loading. Instead, my intention is to point out to the
interesting fact that despite the different cultural contexts in which Pentecostalism could establish
itself globally, the religious characteristics of Pentecostal churches and charismatic groups resemble
each other in considerable ways. It is not simply a niche product in the global religious market, but
the most dynamic and fastest growing religious movement within the contemporary Christian world
(Casanova 2001: 435; Anderson 2004: 1). Download Free PDF View PDF “A Pentecostal Lex
Legendi for Fostering Polyphonic Perspectivalism in Pentecostal Tradition” Monte L. Rice, Ph.D I
begin this paper by surveying qualitative distinctives of Pentecostal Bible reading, which together
contribute to the missional localizing giftedness of Pentecostalism worldwide. Thus, they exhibit
such traits in theology and other practices. Maynard Ketcham and Wayne Warner, “When the
Pentecostal Fire Fell in Calcutta,” Ibid, p. 28. Find out more about the Kindle Personal Document
Service. Yet, in another reading globalization in some degrees is understood as having started much
earlier with the interactions of various civilizations across the globe (cf. Pre-critical bible reading of
early Pentecostals made the pre-written experiences correspond with the written experiences in the
Bible as facts, and the readers of today be reexperienced the written experiences. Please use the Get
access link above for information on how to access this content. If this is the first time you use this
feature, you will be asked to authorise Cambridge Core to connect with your account. Download
Free PDF View PDF Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of
Religion in the Twenty-first Century - Extended Book Analysis Stephen H Williams Download Free
PDF View PDF Pentecostals in the 21st Century. In Surabaya, I refreshed some of the ties I had
established during my previous field trip. Paul encouraged Timothy to: “Do your best to present
yourself to God as one approved, a workman who does not need to be ashamed and who correctly
handles the word of truth” (2 Timothy 2:15, NIV). This movement has also been called as the “Third
Force” and the harbinger of “a revolution comparable. To aid with this endeavour certain voices
within the Missional movement will be considered to assist in constructing a theological paradigm of
mission from which Pentecostalism can engage Western culture. You can use essay samples to find
ideas and inspiration for your paper.
Following this healing there was no recurrence of her former symptoms, while the remaining
symptoms continued to improve. Obadia 2010: 477). Thus, according to Thomas Csordas (2009: 11)
“the time has most certainly arrived for serious theorization of religion and globalization, and the
globalization of religion.”. Accordingly, empowerment is discovered as one begins to live within the
Reign of God, joining in the solidary praxis of all others who submit themselves to this Reign. To
date, the concept of equality between the sexes is the most appealing and influential for appraising
social structures. See Full PDF Download PDF About Press Blog People Papers Topics Job Board
We're Hiring. It recognizes that human history is limited in terms of what might be achieved, but
never fails to hope for, even demand new forms of liberation. Download Free PDF View PDF Fire
from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-first
Century - Extended Book Analysis Stephen H Williams Download Free PDF View PDF
Pentecostals in the 21st Century. The degree of the effect of globalization processes varies. These
contribute to the perceptions of church leadership.The article aims to explore gender equality in
leadership positions within Pentecostalism, using poststructural feminist and Pentecostal hermeneutic
theory as theoretical frameworks. Thus, different leadership challenges, gaps, and pitfalls can be
ascribed to it. It is also because of this that we must regularly evaluate our preaching with a view to
constantly improving our hermeneutical and preaching skills. Methods do not simply describe social
realities and social worlds as they are, but also enact and produce the realities that they understand.
The first question asks about the origins of Pentecostalism and the historical trajectories of its
emergence. After arriving in Calcutta, the Garrs found an open. This was done to ascertain the
possibility of existing traits being passed on. Pentecostal religiosity is characterized by speaking in
tongues, miracles, exorcisms, healings, television evangelism, and megachurches. Written by a
distinguished team of international contributors across various disciplines, the volume is comprised
of six parts, with each offering a critical perspective on classical themes in the study of
Pentecostalism. L. Grant McClung, Jr. (ed.), Azusa Street and Beyond, p. 24. The final part relates
the results of the preceding sections to the promise of an ecumenical ecclesiology emerging from the
diverse phenomenon of global Pentecostalism. It is also discovered in the actions of solidarity taken
on behalf of the poor by members of the dominant classes. You can download the paper by clicking
the button above. Liardon, Roberts. God’s Generals, Tulsa: Albury Publishing, 1996. Further I will
discuss and trace back the global historical origins of the Pentecostal network. Henry P. Van Dusen,
as quoted by Robinson, Ibid, p.xxi. An evolving moral reality of healing is represented through a
typology of three broad patterns of relationship between faith convictions and medical practice that
emerged historically in LDS culture: faith against medicine, faith and medicine, and faith in
medicine. Unleashing the Power of AI Tools for Enhancing Research, International FDP on. On these
grounds, the emergence of religious fundamentalism is often pejoratively seen to be anti-modern,
thus posing a challenge to the secular hegemony of Western liberal-democratic political culture (cf.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds
to upgrade your browser. Not a reaction against but a response to the modern world, the most
successful religious refigurations thrive by drawing themselves down into mass society and away
from exclusive elites, if and when the latter lose their hold on popular allegiances. Fifth, the listing of
biblical principles by which Christians are to understand and deal with ill health.
Women, along with people of color, and those experiencing poverty on various levels are empowered
and encouraged to participate in ministry at every level even if their particular church does not
support such engagement. These imaginaries of the world, “position self and others in the world
conceptually, socially, and politically, mobilize people into mass movements, and determine spaces of
action” (Meyer 2010: 117). From this interpretation I emphasize four dimensions of the discipleship
process that can function as a theological foundation for further work on the subject. This has led
some to write of Pentecostalism as a movement “potentially capable of generating social change”
(Petersen 1993, 40). Underlying the assertion of cultural adaptability is the assumption that the
world’s economic, political, and other societal structures have shifted (and continue to shift), and that
Pentecostalism as a religious orientation has the ability to accommodate, or maybe even leverage,
those shifts. The book thus argues for a new understanding of Pentecostal and Charismatic
movements that accounts for the simultaneous processes of pluralization and homogenization in
contemporary World Christianity. In their discussion of hermeneutical issues Pentecostal theologians
may create the impression that their hermeneutics is so unique that one can speak of a distinctive
Pentecostal hermeneutics. Religious forms, regardless of size or whether occurring within existing
established religions or outside of them, can be effective sites for critique, tension, cooptation,
adaptation, and even catharsis in relation to the condition of modernity. To date, the concept of
equality between the sexes is the most appealing and influential for appraising social structures. The
aim was to analyze, why and by what means Pentecostals in Surabaya engage themselves socially in
their community and to what extent these social activities help to provide and promote the building
of bridges and links towards wider society. Against the background of the science-religion debate,
we feel that the most helpful approach would be one of complementarity and dialogue, rather than
stoking controversy. Coleman 2000: 55). Subjective and cultural boundaries are being simultaneously
permeated and re-established. Additionally, the “Holy Spirit is the present realization of the kingdom
of God,” and serves as the impetus for all forms of liberation, bother material and spiritual (Comblin
1989, 44). Unleashing the Power of AI Tools for Enhancing Research, International FDP on. To an
outsider like me, the whole scene seemed rather surreal and the density of the atmosphere left me
with a queasy feeling lasting several days. Protestant denominations, such as Baptists, Brethren,
Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit's
work in the churches. In recent times, the New Life Churches under the leadership of. This article
takes on this task by exploring Pentecostalism regarding gender and sex. African Charismatics:
Current Developments within Independent Indigenous Pentecostalism in Ghana. Pentecostalism, as
a new player in today's global Christianity, comes with its unique potential toward church unity and
corporation. Pentecostalism's hermeneutical approach to the Bible emphasizes the significance of
signs, miracles, prophecy and the Holy Spirit. On the other hand, globalization is conceived as a
relatively recent phenomenon and associated with such processes of post-industrialization,
postmodernization or the restructuring of capitalism. I will only delineate and reflect on those
theoretical threads that I think are useful to my further elaborations on Pentecostalism. Considering
the political implications of these claims it is clear that, at the least, globalization has become an
essentially contested concept. The Reign of God is universal, impacting all of humanity, properly
aligning the human experience with the characteristics and qualities associated with the rule of God.
Your sons and daughters will prophesy, your young men will see visions, your old men will dream
dreams. Even on my servants, both men and women, I will pour out my Spirit in those days, and
they will prophesy” (Acts 2: 17-18). I believe that these kinds of Pentecostal manifestations can be
detected around the world, be it in Chinese Pentecostal congregations in Sydney, among migrant
African Pentecostals in London or Philippine Charismatics in Hong Kong. Methods do not simply
describe social realities and social worlds as they are, but also enact and produce the realities that
they understand. She regained all of her capacities at work, as well as in daily life. I conclude by
delineating how this Pentecostal form of lectio divina may help Pentecostals identify and ulitlise
theological hermeneutics that best foster the Pentecostal missiological giftedness, and hence the
pluralising of Pentecostalism(s) worldwide.