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This article draws upon Ubuntu philosophy to reframe and construct a pentecostal constructive theology of hatred. It critiques contemporary manifestations of public hatred within Pentecostalism in Zambia, particularly in relation to the Christian nation clause in the constitution. The article argues that constitutionalizing Christianity perpetuates pentecostal normativity in political public spheres, institutionalizing religious-based political hatred. The exclusive reliance on pentecostal literal exegesis of scriptures fosters hierarchical dynamics, enforces norms, and obstructs dissenting voices and religious pluralistic character of the nation. The article contends Ubuntu constructive spirituality of hatred is essential for developing functional, moral, prophetic leadership and a just democratic nation. It proposes a theology of mutually transformative constructive hatred of evil as a means of countering prevailing destructive hatred in public discourse. [ABSTRACT FROM AUTHOR]

While the Pentecostal Christianity on the continent of Africa in general and Ghana, in particular, continues to attract growth in terms of membership, the same cannot be said of the historic mission churches in the same breath. This development is partly because the Christianity introduced by the nineteenth-century European missionaries was enveloped in European culture making it almost impossible to resonate with its religio-cultural milieu. As a result, converts have great difficulty in identifying with their newly found faith as it also struggled to address their existential challenges. This development had translated into a situation where the Christian faith as introduced at the time failed to attract new converts while some of the existing ones made their way back into their former religion (syncretism). Other developments besides syncretism experienced by the historic mission churches were schism(s) as well as the emergence of Pentecostal Christianity in Ghana. [ABSTRACT FROM AUTHOR]

This commentary section presents a dialogical discussion on Appau's (2021) 'Toward a divine economic system', an article in which he explores religious exchanges in the context of a Pentecostal Church in Ghana and proposes 'the divine economy' as an alternative economic system to interrogate and extend scholarship on the relationship between the market and religion. In a thought-provoking conversation, four commentators (including Appau) engage in a critical discussion aimed at generating new ideas on theorizing the complex relationship between the market, consumption, and religion. [ABSTRACT FROM AUTHOR]

Public trust in government can significantly determine the outcome of health policies in any society. Hence, studies have been gauging peoples' level of trust in their governments' commitment and capacity to win the fight against COVID-19. However, these studies have omitted religious leaders. This is despite the fact that religious leaders play key roles in the area of health in many societies. The present study, therefore, explored the opinions church leaders have about the credibility of the COVID-19 statistics and other government responses in Nigeria. Data were collected through semi-structured interviews with 18 church leaders drawn from Anglican, Catholic, and Pentecostal churches in Nigeria. A descriptive narrative approach was employed in the thematic organization and analysis of data. Findings show that only one participant expressed confidence in the credibility of the COVID-19 statistics and other government's responses. The rest, with the exception of one participant who was uncertain, was distributed between those who believe the statistics and other government efforts are exaggerated and those who believe they are false. The study also found that denominational affiliation mattered with respect to the perceptions about the credibility of the COVID-19 statistics and other government responses. Implications of findings for policy and research are discussed. [ABSTRACT FROM AUTHOR]

This article discusses the growth of Pentecostal churches in favelas of Rio de Janeiro, Brazil. The author pleads for a systemic inclusion of religious ideas and practices in theoretical reflections on citizenship in the urban contexts of Brazil. Concretely, scholars need to include the explosive rise of Pentecostalism in their reflections on insurgent citizenship this religious movement fuels rights discourses and supports feelings of pride and dignity in the face of structural spatial exclusion. The author highlights two important relations between favela building practices and Pentecostalism. One concerns the affinity between the bottom-up organizational and doctrinal structure of the biggest Pentecostal denomination in Brazil (the Assemblies of God) and the informal building practices of favela residents. The other concerns the elective affinity between autoconstruction in terms of Pentecostal projects of self-fashioning and self-governance and autoconstruction in terms of favela building practices. [ABSTRACT FROM AUTHOR]

Peace building in our societies should be central to Christian theology. In a postcommunist culture as is the case of Romania, part of the task of Christian theology is to construct the proper trajectories to peace building by looking back at the time when the Church was trapped in dictatorial clutches. Referring to the Pentecostal Church in Romania, we will see that the best way of bringing to light the possible contributions towards peace building is by making use of the category of "imaginary". This category helps us both to uncover the decisive identity markers of a given spirituality and to find those much-needed contributions towards peace building. [ABSTRACT FROM AUTHOR]

Sexuality has always been a closely guarded subject in both Christianity and African Traditional Religions (ATRs), and regarded as a sensitive topic unfit for public discussion. In Zimbabwe, there is an emerging trend of sex gospel in Pentecostal Christianity. This has stirred mixed feelings among Christians and ATR adherents. Deploying the religion and social transformation perspective, this netnographic study of Christopher Kapandura of ZAOGA (FIFMI) and Lucia Gunguwo of Eternal Word Ministries' sermons, explores the eccentric development and argues that sex gospel is inevitable. It is a positive response to social transformation. However, this topical issue grapples with challenges of dissemination methods in the broad public space. The study shows preachers' creativity and innovation in brand formation in a highly competitive religious market. This is a timely contribution to the meagre scholarship on sex gospel in Pentecostal Christianity, especially its relevance in the context of social change. [ABSTRACT FROM AUTHOR]

This paper looks, in the first place, at gender issues in Pentecostal Christianity in Nigeria. This is especially as captured by the Nigerian writer, Chimamanda Ngozi Adichie, in her novel, Americanah. It is found that women in Nigerian Pentecostalism are more than the men in number and participate more actively both in church activities and in spiritual efforts at home. However, it is mostly the men who are the pastors and leaders of the Nigerian Pentecostal churches, even if at home, by what is sometimes called 'domestication' of the same men, the women are empowered in some ways. The paper then considers what their place has in common with the place of women in the Roman Catholic Church in contemporary Nigeria. The paper adds to the existing literature on the place and role of women in both Pentecostalism and Catholicism in contemporary Nigeria. [ABSTRACT FROM AUTHOR]

Scholarship on Pentecostal potential and practice forms a significant part of the debate on religion and development, not least when the focus is on sub-Saharan Africa. Yet in this debate African Pentecostal migrant communities have scarcely been represented. The article focuses on two such communities in South Africa, arguing that they may be regarded as developmental agents in the context of racialized xenophobia, even if they do not portray themselves as such. The argument is based on ethnographic fieldwork and shaped through employing the concept of transformational development that centers on restoring relationships. The article concludes that the two communities – living in a context affected by racialized xenophobia – contribute meaningfully towards restoring relationships between people and God, one's relationship with oneself, relationships within the church community as well as relationships between the church community and the neighborhood. [ABSTRACT FROM AUTHOR]

The aim of this article is to explore some of the challenges of measuring Christian spiritual development across distinct traditions of Christian spirituality. This presses into questions of what might be universal and what might be particular when it comes to Christian spirituality in how it is understood and practiced. We address the feasibility of a general, ecumenical measure by hearing from representative voices of five traditions of Christian spirituality: African American spirituality, Anglican spirituality, Benedictine spirituality, Pentecostal spirituality, and Reformed spirituality. After noting some of the distinctives of these traditions, we conclude with four strategies for navigating the unity and diversity of Christian spirituality in conceptualizing and measuring Christian formation. [ABSTRACT FROM AUTHOR]

The provision of social services by Pentecostal/Charismatic churches in Ghana is discussed in this article. Focusing on four selected Pentecostal/Charismatic churches in Ghana, it is argued that Pentecostal/Charismatic churches are not only concerned with the proclamation of the gospel of Jesus Christ but are also actively engaged in the provision of social and welfare services aimed at transforming the lives of their constituents. This development, in the author's view, points to a paradigm shift from the well-known otherworldly nature of the Pentecostal/Charismatic movements and projects a rather new movement whose growing social sensitivity has implications for national development. [ABSTRACT FROM AUTHOR]

Background: A growing number of studies have begun to emphasize differences between Pentecostals and Charismatics (P/Cs), on the one hand, and Evangelicals, on the other. Yet few of these studies have considered differences in transnational missions. Purpose: This study explores the extent to which P/C and Evangelical organizations vary in their transnational outreach, both in terms of what they do and where they operate. Methods: To examine these differences, I explore data on transnational American Protestant mission agencies using descriptions of trends over time and time series logistic regressions. Results: Although both P/Cs and Evangelicals tend to be concerned with otherworldly soteriological issues, I find that P/Cs are even more likely to engage in otherworldly types of activities that allow for the propagation and proliferation of the Gospel, especially with respect to evangelism and the publication and distribution of Christian literature. In addition, although both P/C and Evangelical agencies gravitate towards countries where the percentage of Protestants is low, P/C agencies are comparatively less active in countries with the lowest percentages. However, there is little evidence of differences between P/C and Evangelical agencies' ministries when it comes to countries' varying levels of development. Conclusions and Implications: The study concludes with several implications. First, although many differences may be more salient when distinguishing Evangelicals and P/Cs together from other Protestant traditions, there are sufficient important variations between the two former traditions to warrant treating them as analytically distinct, at least with respect to their organized transnational activism. Second, at the same time, non-findings in the study also suggest that differences between Evangelicals and P/Cs are not as pronounced at the organizational as compared to the individual level. Finally, the study reflects on the limitations of the data with recommendations for further research. [ABSTRACT FROM AUTHOR]

A new interpretation of Evangelical actors’ increasing participation in Brazilian political and electoral contests is that elements of Pentecostalism predispose a believer to see the world as the site of an eternal struggle between God and Satan. The belief in demons that have territorial jurisdictions, known as territorial spirits, is one aspect of this theology. The cognitive universe of this belief induces the Evangelical voter to make electoral decisions on the basis of religious premises. It teaches the voter to conceive, without much reflection, the spiritual battle and the electoral game as territorial disputes.Uma nova interpretação para a crescente participação de atores evangélicos nas disputas político-eleitorais do Brasil é que elementos pentecostais predispõem a fazer a leitura do mundo como sendo resultado da disputa desde sempre travada entre Deus e o Diabo. Importante aspecto desta teologia é a crença em demônios dotados de jurisdição territorial, referidos como espíritos territoriais. O universo cognitivo onde prospera esta crença torna o eleitor evangélico propenso a tomar decisões eleitorais a partir de premissas religiosas. Embora nem sempre de modo reflexivo, tal crença leva o fiel a conceber batalha espiritual e jogo eleitoral como disputas por territórios. [ABSTRACT FROM AUTHOR]

This article examines the missionary spirit of the Edinburgh Conference 1910 and that of the Pentecostal movement. While the optimistic confidence of Edinburgh to evangelize the entire world by the best human resources of the Western church was waned away in a couple of decades after the Conference, the Spirit empowered missionaries of the Pentecostal movement were more effective in accomplishing the same task. Although Pentecostals did not complete the task of world evangelization yet, they became the fastest growing missionary movement in the world today. A definite missiological shift seems to be the key in Pentecostal mission – from an anthropological dimension to a theological dimension of mission – which leads this article to propose a pneumatological Pentecostal missiology. A pneumatological missiology has the potential to serve multiple purposes, as it takes into consideration several aspects of mission, including evangelism, social action, and engaging with people of other faiths. [ABSTRACT FROM PUBLISHER]

The article looks at witchcraft beliefs and accusations among Pentecostals in Africa and the African diaspora. Particular focus is given to accusations against women and children. According to the author, political authorities and social service organizations often ignore the abuse of accused witches or hesitate to interfere lest they be accused of racial or religious discrimination. It is suggested that faith groups must play a role in challenging such practices.

This article draws a distinction between religion as heritage and as belief, and also shows the complications which arise in predominantly Christian countries when ‘new arrivals’ and evangelical, Pentecostal, or conversion-led, movements claim the recognition which has historically been afforded to hegemonic churches. Using evidence from Europe, the USA and Brazil it reveals the uncertain implementation of the state–religion boundary in the law, in taxation and in politics, and shows how even the most secular states allow religious institutions special exemptions, albeit in different ways. It asks whether religion is not producing demands amounting to a separate citizenship and why religious expression should require privileged treatment additional to freedom of speech in a secular world where religious affiliation is regarded as a matter of personal choice. It also questions the assumption of market theories of religion that more and more intense religion is good for religion and good for society. [ABSTRACT FROM AUTHOR]

The article discusses the spread of Pentecostalism throughout Europe in the late-20th and early-21st centuries, with particular focus given to the presence of the evangelical Protestant religion in Spain and Great Britain. The author connects the rise of Pentecostalism to a decrease in attendance at Europe's more mainstream Christian churches, and explains Pentecostalism's relatively high association with the countries' immigrant populations. Focus is given to worship at the Redeemed Christian Church in London, England, and Los Pentecostales de Barcelona in Barcelona, Spain.

This study examines the use of the Internet and computer-mediated communication for Christian worship in Nigeria. The seven largest and fastest growing churches in Nigeria are selected for the study, highlighting the benefits and dangers associated with online worship. The utilization of the Internet to disseminate the Christian message and attract membership across the world, and the dissemination of religious tenets and fellowship online, have resulted in the emergence of the ‘Internet church’ for members who worship online in addition to belonging to a local church. Most interesting is the increasing widespread claim of spiritual experience or ‘miracles’ through digital worship. However, there is fear that online worship endangers the offline house fellowship system, which is viewed as the reproductive organ of the local offline church. Exclusive online worshippers are also said to be susceptible to deception and divided loyalty. [ABSTRACT FROM PUBLISHER]

Although Duvalier used Vodou to legitimize his brutal dictatorship, the religion has traditionally empowered Haitians, particularly people from the poorest segments of the population. Historically, at Bois Caïman, Vodou inspired Haitians to rebel against the French for their freedom, and more recently Vodou priests and priestesses have served as healers, counselors, and mediators between rival families. In a highly patriarchal society, Vodou empowers women by allowing them to bring female issues into the “public eye.” Yet in the past three decades Christian missionaries from various Protestant churches have been swarming to Haiti, and unlike the Haitian Catholic church, which tolerates the presence of Vodou in society, they condemn the Afro-Haitian belief system, labeling it a satanic cult. The tragic earthquake has created new opportunities for the Christian missionaries. Seeking new recruits, the missionaries blame the devastation on Vodou practitioners, who, at times, question the integrity of their belief. Moreover, the Protestants control a substantial portion of foreign aid, schools, orphanages, and medical centers, which lures Haitians away from their indigenous religion. Although the Protestants provide relief, their constant attack on Vodou reconfigures gender relations, disempowers poor women, and generates sentiment of self-hate among Haitians who are misled into believing that their faith is the source of their plight. [ABSTRACT FROM PUBLISHER]

The article discusses the emergence of young pastors at Pentecostal churches in Kumasi, Ghana. Topics discussed include the pastoral career as a way to achieve social mobility; as well as an opportunity of ascending religious and social hierarchies. In addition, reference is made to their potential to strengthen civil society, and promote egalitarian relations.

The article presents a personal faith journey of the author growing in the Pentecostal church in Korea. The journey leads to the finding that mission has two classifications, which are mission focused on soul saving and a mission that aims for a world full of justice, and realizing that the missions should be related to each other. These goals were confirmed by the World Missionary Conference of Edinburgh 1910 and the Pentecostal church.

The article focuses on Christian unity in Africa. Christianity in Africa grew since the 1950s through the help of Independent and Pentecostal churches. The relationships between modern and old mission-founded churches was not stable due to ethnic and social differences since African communal was eradicated by colonizers and inter-African conflicts. It shows that healing of this relationship can be shown by reconciliation, calling for African Christians to convert themselves from dividing communities.

The article discusses the efforts of a Pentecostal church called Apostolic Faith Mission (AFM) of South Africa (SA) to conduct missions in the region. It explains the impact of the political reforms in Africa since 1990 following the release of politician Nelson Mandela and the provision of independence in Namibia on the mission effort of the White members of the AFM. Also stated are the lessons learned from the missions in the region which concern the misconduct of some AFM members.

This text is a spiritual (re)search. I selected a local Pentecostal church that would align with and trouble the conservative Methodist Christian background with which I grew up. The text (re)creates this tension. How do I (re)create belief? How do I (re)construct ("preserve") reality? How do I preserve the Self in the face of a changing Other? How do I (re)construct the Other in the face of a changing Self? I explore and alter this border of Self/Other, specifically the portion that defines spirituality/rationality. I allow for and encourage the overlap of desire and observation. I experiment with modes of spirituality/ rationality, with fields of possible/impossible. Using the Christian Trinity as a structure, I juxtapose identities and modes to create a text that is disjointed, nonlinear, and multiple. A prayer, a hymn, a true fiction. [ABSTRACT FROM AUTHOR]

The article examines the notions of mission in Pentecostal churches in Latin America. The author identifies the stages of mission which involves understanding of the Christian faith within confined communities and adapting Christian belief in cultural location. He finds an authentic instance of inculturation, wherein the European Anglicanism was appropriated within an African culture. He considers the requirement for dense encryptment which captures the intensity of piety for effective mission.

The article offers some observations for assessing Pentecostal approaches to holistic mission in the U.S. A Pentecostal theology of the Kingdom of God provides for us a central theme for why Pentecostals proclaim the good news in word and deed not only in the U.S. but also throughout the world. A sociological perspective can be a good resource to consider important mission questions in global society.

This article focuses on the ways in which religious workers in Central America, Mexico, and U.S. border areas respond to the increasing dangers that confront undocumented migrants as a consequence of the militarization of international borders in the region. Drawing on inter- views with religious leaders who work with departing and journeying migrants, this article examines the theological bases for pastoral care and social justice actions for migrants in the context of current immigration law and policy. Findings suggest that the Catholic church embraces a communitarian social theology that translates into social justice activities when it comes to migration matters. Protestant churches remain divided when it comes to immigration matters, with mainline Protestant workers aligning themselves with Catholic workers. In contrast, Pentecostal and Evangelical workers, who maintain an individualistic orientation, shy away from immigration politics, focusing instead on the needs and salvation of individual members of their ministries. [ABSTRACT FROM AUTHOR]

Traces the history of Pentecostalism which has contributed to the reshaping of the nature of Christianity itself in the twentieth century and has become globalized in every sense of the word. Biases in Pentecostal history; Revival that began in April 1906 in the African Methodist Episcopal building in Azusa Street, Los Angeles, California, where African American preacher William Seymour had a significant role; Origin of the theological link between Spirit baptism and speaking in tongues.

Recent research on Hispanic Pentecostal congregations in Newark (NJ) brought to my attention how both realities and notions of "religion" are constructed under imperial duress (adopting and/or resisting racial, ethnic, class, gender, cultural, political, economic and religious biases deeply tied to imperial relations). In this essay, I try to stimulate reflection on how notions of "religion" in the U.S. are linked to U.S. imperial policies (including specific religious policies) developed over the last century toward, among others, our southern neighbors. Further, I suggest that those very imperial policies contribute to a deep disruption of life (religious and otherwise) in Latin America and the Caribbean. This dislocation is now impacting the U.S. with massive demographic, political and economic changes, as well as with major transformations in the ways in which religion is reconstructed, lived out, and understood by recent immigrants, as it happens in Latina/o Pentecostal congregations. After underscoring new forms of religious resistance to empire in these congregations, I close by proposing some ways of seeing "religion" that both critically acknowledge and responsibly attempt to overcome the ways in which certain understandings of "religion" have hitherto expressed and reinforced imperial views, relations and policies toward the least among us. [ABSTRACT FROM AUTHOR]

This article presents a picture of the historical development and the present situation of the various forms of Pentecostalism existing in Brazil, Argentina, Uruguay and Chile. The article also presents a summary of the different theories about some themes: the diversity of the social actors reached by the Pentecostal message, the diversity of theologies, Neo-Pentecostalism, Pentecostalism and politics and Pentecostalism and the media. [ABSTRACT FROM AUTHOR]

This paper is an analysis of functionary skills and prerogatives deployed in process of framing, negotiating and establishing conditions for action in pentecostal assemblies. It is based upon overt non-participant observation and interviewing in 66 pentecostal institutions in England and Wales, Canada and the United States. Its focus is upon the crises that arise either when the prerogative of definition is contested by two or more 'special definers' or when there is a compelling resemblance of phenomena in the sacred domain to realities familiar in the profane. The skills which enable the professional functionary to sustain sacred definitions during such conflicts include competence in the sacred language, the management of laughter and the sacred gift of `discernment'. [ABSTRACT FROM AUTHOR]

The descriptive---and analytical literature on pentecost includes a number of accounts by pentecostals: these consist for the most part of interpretations of history written within a fundamentalist perspective, by which phenomena are recorded as operations of the Holy Spirit, often in fulfillment of prophecy.[1] Standard works of a more scholarly nature include those by Wilson, Calley and Hollenweger: these are principally occupied with the history, theology and social ethics of pentecostals.[2] Interactional studies within pentecostal assemblies include Wilson, and Walker and Atherton.[3] Several sociological studies have been conducted of the functions of performance in glossolalia;[4] examinations of performances by pentecostals in their mother-tongues are, however, scarce: this paper is a contribution towards such literature.[5]
The purpose of the study which this paper reports was to survey the schemes within which interpersonal relations are developed in pentecostal assemblies. Particular attention is given below to the indirectness of interpersonal communication and to taboos affecting the expression of sympathy and appreciation. [ABSTRACT FROM AUTHOR]

This article focuses on the social change in the Church of God and the cause of these changes . The Church of God (Anderson, Indiana), a body which grew out of the National Holiness Movement of the late nineteenth century in the United States, has experienced rapid and extensive change in its seventy-five years of history. Beginning as a religious movement around 1880 in Ohio and Indiana, it now has one or more congregations in every state of the union and in several foreign countries. In the course of this growth, the group has altered a large number of its early practices and has completely reversed itself on some of them. It is the thesis of this study that social change in the Church of God has been more in the direction of Protestantization than it has been in the direction of secularization. A confusing factor is that, while the culture in the United States is largely secular, it has been strongly influenced by Protestantism. The author finds three factors which help explain why change took place and why it did so at such a rapid rate.

One interpretation of beliefs and practices of fundamentalist sects is that they are reactions to the defenses against non-supportive social environments. The sect which has been discussed in this article is affiliated with the national group called the Pentecostal Church of God in the U.S. It is one of some three dozen such organizations that have similar features and make up what can be tented the "Pentecostal types." Their salient characteristic is the practice of speaking in tongues and few indulged in bizarre practices such as handling snakes or exaggerated exaltation of the cult leader. The Highland Church is one of tea Pentecostal-type groups in an urban strip extending for perhaps 12 miles along the California coast. The area includes the three towns of Walford, Segura and North Segura with populations in 1951 of about 9,600, 9600 and 10,200, respectively. Walford is a high-income residential district, Segura, a middle-income business district and North Segura, where Highland Church is located, a low-income residential zone.

The article presents synopses of theses from the Oxford Centre for Mission Studies (OCMS) in England. Included are "The Place for Forgiveness in the Reintegration of Former Child Soldiers in Sierra Leone," by Dr. Stephanie Lee Goins, "Episcopal Leadership in Anglican Church of Kenya: A Critique," by Bishop Stephen Njihia Mwangi, and "Neo-Pentecostal Churches in Guatemala: With Special Reference to their Presence and Social Role, 1976-2006," by Dr. Israel Ortiz.