Suchergebnisse

Preliminary Material /Steven Félix-Jäger -- Introduction /Steven Félix-Jäger -- The Broader Context /Steven Félix-Jäger -- An Ontological Foundation /Steven Félix-Jäger -- Inspired by the Spirit /Steven Félix-Jäger -- Universal Beauty /Steven Félix-Jäger -- Aesthetics of Hope /Steven Félix-Jäger -- Art and Creation as Play /Steven Félix-Jäger -- Serious Art /Steven Félix-Jäger -- Church Art /Steven Félix-Jäger -- Conclusion /Steven Félix-Jäger -- Bibliography /Steven Félix-Jäger -- Index /Steven Félix-Jäger.

This article examines Pentecostal architecture as an expression and apparatus of "Pentecostal power." Referencing the "new" auditorium of the Deeper Christian Life Ministries in Gbagada, Lagos, the article analyzes the "architecturations"—expressions, materializations, and activations through iconic Pentecostal buildings—of Pentecostalism's spatial, political, corporeal, symbolic, and economic power. This article coins and develops the concept of architecturations of Pentecostal power by predominantly undergirding it with Bourdieu's conceptual tripartite of field, habitus, and capital. It contributes to embryonic sociology of Pentecostal architecture against a backdrop of its relative neglect in the literatures that have begun to recount Pentecostalism as an urban signifier.

Pentecostal religious beliefs & practices consist of a complex set of strategies of transformation & personal renewal. Among other aspects of their experiences in the Church of Philadelphia, the social construction of Gypsy reality turns on the reform of the body. The present paper lies on aspects such as the body as object & subject of biopolitical & religious practices; the relationships between religious experience & body management; new social & community interactions; & autobiographical discourse as the ideological vehicle of personal conversion & transformation. All these processes reveal how social practices remake & shape bodily behaviour & its meaning. Pentecostal charismatic practices channel & express the community & individual demands of Church of Philadelphia converts, & represent central issues in the Pentecostal management of body & spirit. Our aim in this paper is to analyze the bodily practices which provide for believers transformation, & which shape community rituals & the congregation's interactions.

In Fijians in Transnational Pentecostal Networks, Karen J. Brison examines the Harvest Ministry, an independent Fijian Pentecostal church that sends Fijian and Papua New Guinean missionaries to East Africa, Southeast Asia, Europe and elsewhere. After studying the ministry's main church in Suva for several years, Brison visited its missionaries and their local partners in East Africa and Papua New Guinea. The result of those visits, this book provides an unusual insight into Pentecostal churches in the global south, arguing that they seldom produce novel visions of Christianity and world inequality. It also offers new perspectives, by situating Pacific island churches within a global community and by examining social class formation, which is increasingly important in the Pacific. Pentecostalism has a consistent culture all over the world, but shared themes take on different meanings in the face of local concerns. In Fiji, Pentecostal churches are part of middle-class projects constructing leadership roles and highlighting transnational ties for a growing group of indigenous urban professionals. In Papua New Guinea, church leaders promote the idea that youths with blocked aspirations are tough and humble and therefore make invaluable missionaries. In East Africa, Pentecostal churches are part of a networking strategy that entrepreneurial individuals see as essential to survival. As these local groups each use Pentecostalism to advance their own agenda, they endorse Euro-American racial stereotypes and ideologies about social evolution and progress.

Pentecostal theology is burgeoning in the academy, and a vast body of literature continues to grow. With precision and ease, Stephenson carefully leads readers through an array of theological topics, texts, and figures. Combining original analysis and constructive contributions, he classifies diverse and complex ideas in pentecostal biblical studies, systematic theology, and theological ethics. Whether they are beginning students seeking an accessible initiation into an area that newly piques their interests or established scholars who need a sophisticated crash course in a yet unexplored field of inquiry, readers will find Stephenson's accounts to be a reliable guide through this daunting topic

Se habla de una "revolución pentecostal" en los barrios marginales de toda Centroamérica. Estas organizaciones DE los pobres, ¿son PARA los pobres? Rescatan moralmente, ¿pero promueven más participación, más organización, mejores economías? ¿Por qué esta expansión tan acelerada? ¿A qué necesidades responden? Una investigadora de aguda mirada decidió entrar en uno de los sectores de este amplio mundo y nos ofrece interesantes pistas para entender algunas de las expresiones de este movimiento religioso. (Envío/GIGA)

Nach der Dekolonisierung haben sich die unabhängigen christlichen Kirchen in Nigeria stark entwickelt. Insbesondere Pfingstkirchen verzeichnen in der jüngeren Vergangenheit einen großen Aufschwung. Der Autor gibt einen Überblick über die Entwicklung und versucht eine Typologisierung der verschiedenen Pfingstkirchen. Ihre Zahl wird auf über 1000 geschätzt; sie haben sich zu lukrativen Unternehmen entwickelt und spielen politisch eine gewichtige Rolle. (DÜI-Sbd)

At first, the Pentecostal movement made no distinction between genders in the ministry. Anyone anointed by the Spirit was allowed to minister, whether to pray for the sick, testify about an encounter with God, preach or teach. The emphasis was not on the person of the one ministering, but on the Spirit equipping and empowering the person. Due to Pentecostals' upward mobility and alliance with evangelicals in order to receive the approval of the society and government since the 1940s, women's contribution to the ministry faded until in the 1970s some Pentecostals with an academic background started debating about Pentecostal hermeneutics; questioning also the omission of women from ministry. Although many Pentecostals still read the Bible in a fundamentalist manner, the article proposes a hermeneutical strategy-in accordance with the way early Pentecostals interpreted the Bible-that moves from the experience with the Spirit to the Bible, allowing one to experience the confusion and conflict necessarily associated with contradictory statements found in the Bible about issues such as women in the ministry. While the author agrees it is important that discrimination against women in the church should cease, the purpose of the article is not primarily to discuss this discrimination; it is rather to show how a movement's hermeneutical viewpoint and considerations can cause the movement to change its stance about an important issue such as women in ministry.

By claiming that women and men can both hear God's call and can both serve God in the same capacities, some Pentecostal and Neo-Pentecostal churches seem to give women a new sense of self-worth and empowerment. An analysis of the IDMJI, a Neo-Pentecostal Church established in Colombia, and its political party, MIRA, allowed me not only to appreciate how this process of empowerment works but also to observe how these religious groups, more often than not, keep intact several gender stereotypes that can be detrimental to their own parishioners and to society at large. The IDMJI is led by a woman who claims that both men and women can preach. Its political party have acted in the past on behalf of women and other minorities, asking for parity in public office and protesting against gender and domestic violence. Nevertheless, the value they give to women is still highly related to their role as wives and mothers, and they exclude the possibility of sexual or affective relations that do not conform to the heterosexual norm. Thus, they continue reinforcing patriarchal values and jeopardizing the self-determination of women as well as the rights of the members of the LGBTQ+ communities. ; Basándose en la doctrina de que tanto las mujeres como los hombres pueden sentir el llamado de Dios y, de consecuencia, servirle de la misma manera, algunas iglesias pentecostales y neo-pentecostales parecen favorecer el empoderamiento de las mujeres. Un análisis de la IDMJI, una iglesia neo-pentecostal fundada en Colombia, y de su correspondiente partido político, MIRA, permite apreciar cómo opera este empoderamiento, evidenciando al mismo tiempo cómo estos grupos religiosos mantienen intactos estereotipos de género que pueden perjudicar tanto a sus propios feligreses como a la sociedad en general. La IDMJI es liderada por una mujer y sostiene que tanto hombres como mujeres pueden predicar. Su partido político ha realizado acciones en favor de las mujeres y otras minorías, por ejemplo, exigiendo la paridad en el servicio público y protestando en contra de la violencia de género. No obstante, el valor que le dan a las mujeres sigue estando altamente relacionado con su papel de esposas y madres. Además, no contemplan la posibilidad de relaciones afectivas o sexuales que no se ajusten al modelo heteronormativo. De esta manera, refuerzan el modelo social patriarcal y ponen en riesgo tanto la autodeterminación de las mujeres como los derechos de la comunidad LGBTQ+.

The life and work of the Welsh evangelist George Jeffreys resulted in the planting of two denominations in the UK between 1915 and 1962, when he died. The Elim churches continue to this day to be one of the larger classical Pentecostal denominations in the UK, while the Bible Pattern Fellowship dispersed on Jeffreys' death. The disputes that led to Jeffreys' departure from Elim were said to have arisen from his adherence to British Israel doctrine, though his supporters believed they arose from his championing of local church ownership and democracy. This paper considers sociological and other reasons for Jeffreys' remarkable success in the interwar years and his eventual departure from a denomination he founded. It concludes by reflecting on topics (such as the importance of debate and law) that have relevance for contemporary Pentecostalism.