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Finally, the book would have benefitted from adding context on the broader political and economic development of the Belgian Congo at the time of Burton's missionary activities there, and on the relations between the CEM and the dominant Catholic missions. David Emmett's biography of William Burton provides an essential and highly readable contribution to the history of Pentecostalism and of the missionary movement in general in Central Africa. 978 90 04 42682 5; 1876 2247 David Emmett has written a thought-provoking biography of William Burton, the Pentecostal missionary who was instrumental in creating the Congo Evangelistic Mission (CEM). [Extracted from the article]

I African Initiated Christianity and the Decolonisation of Development i provides details on the different roles that these churches play on the sustainable development within the variety of different African countries and contexts. , Abingdon (Routledge) 2020, 354 pp., ISBN 9780367358686, £120. Chapter II reflects on African Initiated Christianity in Nigeria, highlighting the role of churches in social transformation and development, such as Redeemed Christian Church of God (RCCG) in Nigeria and the Aladura Churches. [Extracted from the article]

Numbers 11 is a foundational passage for OT pneumatology and supports pentecostal theology and practice. There, God, through Moses, expressed his plan that all believers should be empowered for prophetic ministry by the Holy Spirit. That experience of the seventy elders involved a kind of prophesying that was probably praise and prayer in tongues, as in Acts 2. [ABSTRACT FROM AUTHOR]

This study seeks to trace the role and significance of pneumatology within the Gospel according to John and 1–2 John using a narrative, literary approach that has emerged with an amazing amount of consistency among a variety of biblical scholars who have sought to discern an approach to the interpretation of Scripture worthy of the Pentecostal tradition. This exploration draws heavily from and builds upon my previous studies on this theme within the broader Johannine literature. [ABSTRACT FROM AUTHOR]

A careful reading of Luke-Acts reveals that there was development in the early church's understanding of the Spirit's work. Luke's pneumatology is different from that of Paul (and John). Unlike Paul, who frequently speaks of the soteriological dimension of the Spirit's work, Luke consistently portrays the Spirit as a prophetic gift, principally directed toward others and understood as the source of power for service. The soteriological affirmations common to Paul are lacking in Luke-Acts and conflict with Luke's narrative at various points (Luke 11:13; Acts 8:16, 19:2). Although Luke's perspective is ultimately harmonious with that of Paul, Luke's unique contribution to a holistic theology of the Spirit needs to be affirmed. By highlighting Luke's desire to present Pentecost as a model for his Christian readers, Pentecostals are doing just that. [ABSTRACT FROM AUTHOR]

Classical Pentecostal Churches in Ghana have various policies to guide their operations such as; administrative structure, functions of various office holders, their terms of office, activities guidelines and many more. Using the qualitative research approach, the paper finds out challenges faced by rural Classical Pentecostal Pastors, families, and congregants in Ghana with regards to policy generalization, which often fails to address some specific challenges of rural folks. Based on results from interviews conducted, this paper offers various recommendations which if adopted would help minimize the challenges of marginalization faced by pastors, their families and the church congregants to the enhancement of their holistic development. [ABSTRACT FROM AUTHOR]

This article describes the ideology of idoneousness as one of the Pentecostal principles that explain the forms taken by the integration of women in structures of religious power. Their access to and exclusions from power in Chilean Pentecostalism is concealed through the sexualisation of roles based on the stronger masculine/weaker feminine (virile/mulieris) duality, underpinned by the head/hand organic frame. This conceptual proposal was complemented with Pierre Bourdieu's constructivist structuralism, and focuses on two women who formed part of the foundational myth of Pentecostalism: Mary Anne Hilton and Mercedes Gutierrez. In our methodology we included the analysis of the two institutional journals from the early history of the Pentecostal church history in Chile, namely: Chile Pentecostal (1910–1927 and from (1933–1979), and Fuego de Pentecostés (1928–2019). [ABSTRACT FROM AUTHOR]

Since the 1960s, African-led Pentecostal churches have flourished in the UK and Europe, often identifying the evangelisation of White indigenous populations as a key missiological aspiration. This desire has not yet been realised, although by numbers and social engagement, African Pentecostals are making their presence known and returning conversations on religion to the public sphere in Europe. This article, based on case studies in London and Amsterdam, departs from established scholarship on 'reverse missions' by arguing that intergenerational conflicts within Nigerian-initiated Pentecostal churches in Europe are a significant obstacle hindering their missional aims. This qualitative study focuses on second- and subsequent-generation Nigerian migrants and their perceptions of the missiological and religious activities of the first generation, exploring intergenerational conflicts relating to leadership; indigenous beliefs/practices; gender/cultural norms, and missiological approaches. It argues that addressing these points of conflict will be an important tool for the missional success of African Pentecostals in Europe. Resumen: Las iglesias pentecostales lideradas por africanos, desde 1960, han incrementado en Europa/Reino Unido, y a menudo se ha identificado la evangelización de las poblaciones blancas locales como un anhelo misiológico clave. Este deseo aún no se ha cumplido, aunque por las estadísticas y la participación social, los pentecostales africanos se han hecho sentir y han retomado las conversaciones sobre religión a la esfera pública en Europa. Este artículo, basado en estudios de casos en Londres y Ámsterdam, se aparta de la erudición establecida sobre las "misiones inversas" al argumentar que los conflictos intergeneracionales, dentro de las iglesias pentecostales iniciadas por nigerianos en Europa, presentan un obstáculo significativo que obstaculiza sus objetivos misionales. Este estudio cualitativo se centra en los migrantes nigerianos de segunda generación y subsiguiente y sus percepciones de las actividades misiológicas y religiosas de la primera generación. Explora los conflictos intergeneracionales relacionados con el liderazgo, las creencias/prácticas indígenas, las normas culturales/de género y enfoques misiológicos. Argumenta que abordar estos puntos de conflicto será una herramienta importante para el éxito misional de los pentecostales africanos en Europa. 摘要: 自20世纪60年代以来，以非洲主导的五旬宗教会在欧洲/英国蓬勃发展，经常将向 白人居民传福音确定为一种主要的宣教愿望。这一愿望尚未实现，尽管从人数和社 会参与度方面，非洲五旬宗正在使他们的存在为人所知，并将有关宗教的对话带到 欧洲的公共领域。本文基于伦敦和阿姆斯特丹的案例研究，离开了关于"反向宣 教"的既定学术观点，认为尼日利亚人发起的欧洲五旬宗教会内部的跨代冲突是阻 碍其传教目的的一大障碍。这一定性研究侧重于第二代和后代尼日利亚移民，及其 对第一代移民宗教活动的看法，探讨与领导有关的代际冲突；本土信仰/习俗; 性 别/文化规范和宣教学方法。它认为，解决这些冲突点将是非洲五旬宗派在欧洲取 得使命性成功的重要工具。 [ABSTRACT FROM AUTHOR]

This article examines the civic engagement of two Nigerian Pentecostal churches in London: the London Lighthouse and Freedom's Ark. Firstly, it sets the context by reviewing the literature on immigrant religion and civic engagement, and examining the relationship between faith and social policy during the 'decade of austerity' and subsequent COVID-19 pandemic. It then describes the case study churches and outlines their civic activities. Finally, the article considers the characteristics of Nigerian Pentecostal churches that shape their civic activities. The increasing prominence of churches and faithbased organizations in social welfare provision in Britain has led to claims that faith groups are being co-opted into the wider processes of neoliberal governance. Drawing on research conducted in London, I show that in some contexts Nigerian Pentecostal civic activities represent ethical forms of resistance to neoliberal politics, especially those that address issues related to social and economic justice. [ABSTRACT FROM AUTHOR]

Pentecostal worship is widely studied with but little attention given to its link with a spirituality of liberation. This article uses literary analysis to demonstrate that African Pentecostal Worship (hereafter APW) is an expression of a spirituality of liberation with implications for Black theology. In order to achieve this, the article introduces Black theology within the theoretical framework of a spirituality of liberation. APW, an African style of worship, is discussed in relation to African Pentecostalism and Blackness. Three aspects of APW are discussed; a Spirit of liberation, the music of liberation and the sermons of liberation to illustrate their connection to a Spirituality of liberation. This Spirituality of liberation in APW has some implications for Black theology as it challenges Black theologians to incorporate African Pentecostalism in their studies. Therefore, Black theologians can no longer ignore the contribution of African Pentecostalism to the development of Black theology in Africa. [ABSTRACT FROM AUTHOR]

Copyright of Debates do NER is the property of Debates do NER and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The COVID-19 global pandemic impacted all social relations, including the way religious communities engage in worship services. Due to strict social distancing protocols, the only viable solution for many congregations was online worship. This article investigates how platforms in cyberspace, such as Zoom, can provide a substitute for the core religious practices found in physical worship services, particularly for African Pentecostal believers who rely heavilyon the aesthetic and sensory experience of their religious environment. Drawing on the theoretical concept of affordance, it is argued that digital affordances such as the chat box and emojis are used by believers to communicate affective moments arising from the sensory experience of worship. Members of the congregation become 'digital spiritual hype people' who render support to leaders in order to create and regenerate an affective environment where the presence of the Holy Spirit can be felt. The Holy Spirit, a fundamental pillar for Evangelical Christians, is understood as an embedded presence within the digital infrastructure. The internet connection, the phone and computers and screens are all re-appropriated as spiritual tools through which miraculous healing can be dispensed to believers in need. This research stands at a critical juncture between what might be termed the 'pre-COVID era' and the 'post-COVID era'. As vaccination plans continue to roll out and social distancing measures are slowly being lifted, a 'post-COVID era' for African Pentecostals means negotiating the boundaries between online and offline spaces to fulfil core religious practices. [ABSTRACT FROM AUTHOR]

The article focuses on brainstorming session related to creativity and metaphorizations reminding of the Pentecostal descent of the Holy Spirit. It mentions reverse is stuck in each repetition a moment of creative variation and artifact, a finding or an interpretation of meaning is creative, lets therefore assert and dispute with equal rights. It also mentions complete controllability must fail because creativity is not on the side of availability and not to be had without a moment of anarchy.

Thus, although my being trained within the Liturgical Movement enabled me to talk about the use of the Bible within worship, my education left me ill-equipped to discuss the use of the Bible to form a theology of worship. Keywords: Biblical theology; Pentecostals; Evangelicals; Liturgical Movement; Contemporary Worship; liturgical theology; liturgical history EN Biblical theology Pentecostals Evangelicals Liturgical Movement Contemporary Worship liturgical theology liturgical history 49 59 11 11/01/21 20210701 NES 210701 Since the 1960s two liturgical tsunamis have swept over the entire globe, adjusting the worship of Christians worldwide. With respect to worship, these theologians argued that the content of worship - the gospel as found in the New Testament - should be unchanging but that the form by which it was communicated in worship can and should change. [Extracted from the article]

Christian communication and the various dimensions of language are profoundly connected and interchangeably used in a multifaceted cultural setting. Christian churches in South Africa, similar to any other African countries, profess their philosophies, passions, and beliefs to multi-cultural congregations through the use of sacred languages and communication. This study posits that the uprising of Pentecostal churches has paved the way for nonspiritual dialectic languages and has also greatly lessened spiritual communication. As a result, the study highlights the relationship between language and religious communication among Pentecostal churches in a culturally diverse environment. This study employs a qualitative approach, through the gathering and categorisation of information between 20 churches located in Durban, South Africa to recognise Christian communication and the influence of secular linguistic features and their relationships with spirituality. This study has found that there are different forms and secular dimensions of language which differ from spiritual language and Christian communication. The study reveals that as modern Christian churches emerge, a revolutionised communication has evolved as compared to the language of orthodox churches. The study recommends that the use of language for religious communication and discourse should necessitate expounding spiritual values and courses of action.

The great commission, as traditionally understood in Christendom, has been the core basis for church growth. Passion for the lost, evangelism outreach, conversions, and baptism followed by congregating, have culminated in church establishments. Pentecostals, especially the Neo-Pentecostal and Neo-Prophetic Churches have attracted huge crowds. The thrust towards fulling the Missio Dei has seen micro–Neo-Pentecostal Churches and Neo-Prophetic Churches in Africa becoming enormous ministries over a short period of time. However, growth within Neo-Pentecostalism and Neo-Prophetism in the African setting has been associated with all kinds of challenges: leadership crisis, fund misuse, and a lack of accountability. Furthermore, controversy with regard to some of the Neo-Pentecostal and Neo-Prophetic leaders running these ‘churches’, has made headlines on several accounts within the social media space. It seems that there is a lack of leadership mentorship as many of them do not belong to a denominational body or lack the idea of ‘belonging’. In view of the aforementioned reasons and other related challenges, this article proposes an innovative missional model of franchising. The thrust of this article is to explore the possibility of church-franchising and how the Nnoboa mission concept proposed by White (2019) offers an alternative framework within which to engage the Neo-Pentecostal and Neo-Prophetic Churches for church planting and leadership mentorship.

The article explores the contributions of the late presidents of the Society for Pentecostal Studies to Pentecostal studies in the U.S. Topics discussed include the impact of the publication of the 1971 work by doctor Vinson Synan titled "The Holiness-Pentecostal Movement" on Wesleyan practitioners and scholars, role of Leonard Lovett in the intentional moves of the society toward inclusivity, and the career background of Edith Waldvogel Blumhofer and Donald W. Dayton.

In this address, I outline a history of pentecostal/charismatic reception. I explore different ways that pentecostal/charismatic believers have received, appropriated, and used Acts 8 throughout our history. I propose that a reception of more than one hundred years of pentecostal musings over Acts 8 provides a snapshot of our extended pentecostal family. I suggest up front that this family history exposes pentecostal/charismatic notions about the nature of biblical interpretation. I conclude with general observations from my research and suggest further implications for students and scholars interested in reception history. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the authors discuss articles in the issue on topics including the history of pentecostal-charismatic reception of Acts 8, the circulation of a central idea of Christian faith as sourcing historically from Jesus Christ, and the circulation of black and white bodies in the contexts of pentecostal-charismatic churches in the U.S.

Copyright of Social Compass is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Social Compass is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Swedish community radio started in 1979 and was the first type of broadcast to be organised outside of the public service monopoly that had been in operation since 1924. This article unveils some of the aspects of the history of Swedish community radio. Through analysis of first-hand sources from the period between 1979 and 1985, the article sheds new light on the history of Swedish community radio by using the archives from the parliamentary committee setting up community radio, public inquiries, parliamentary minutes and other sources of political discourse The analysis shows that religious interests, and especially the free churches and the Pentecostal movement, played an important role for establishing community radio. The connections between the religious field and the political field in Sweden were manifold and strong in relation to the development of community broadcasting, which also had a marked effect on how the reform was designed and how it played out. During the early years of community radio, churches dominated the broadcasts, in some cities being responsible for as much as 100% of the content produced. Hence, this article sheds light on a yet untold story of Swedish media history and shows how the interests of religious organisations can be a driving force in the development of media policy and a driver of media change. It also shows that the community broadcasting reform was a catalyst within Swedish Christianity for starting to work systematically with technologies and issues related to the developing media saturated society. [ABSTRACT FROM AUTHOR]

Copyright of Kirchliche Zeitgeschichte: Internationale Zeitschrift für Theologie und Geschichtswissenschaft is the property of Vandenhoeck & Ruprecht GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: The ways church youth make sexual decisions are incompletely understood and yet important for public health interventions. This study aimed to examine personal religiosity influences on the sexual decisions by church youth from the country of Botswana, taking into account their sense of personal agency.Method: Participants were 235 Botswana Pentecostal faith church youth (females = 67.2%, male = 32.8%; age range 12-23 years). They completed measures of personal religiosity, personal agency, sexual abstinence, and contraception use predisposition. We analysed the data applying Structural Equation Modelling to test five paths - personal religiosity to personal agency, personal agency to abstinence, personal religiosity to abstinence, personal agency to contraceptive use, and personal religiosity to contraceptive use.Results: Results suggest that personal religiosity influences the youth in their sexual abstinence and contraception decisions through personal agency. High personal agency, but not personal religiosity, was associated with pro-sexual abstinence, and contraception use was associated with religiosity. Personal agency augmented the likelihood of both abstinence and contraception use decisions among the older church youth and with church youth with higher levels of formal education.Conclusion: Church youth likely adopt discretionary sexual behaviours over the developmental period from early to older adolescents, which would make them more receptive to public sexual health messages. Personal agency appears to be an important resource for public health interventions aimed at influencing church youth's sexual decisions. [ABSTRACT FROM AUTHOR]

In ruling T-1022/01, the Colombian Constitutional Court responded to a claim brought by a member of the United Pentecostal Church of Colombia against the Yanacona Indigenous Council. The claimants alleged the violation of their rights to freedom of conscience, worship, and dissemination of thought based on two facts: (a) the refusal of their petition to carry out a "Spiritual Renewal Day" in the main square of the indigenous reservation of Caquiona, and (b) the interruption of the religious gatherings of the United Pentecostal Church of Colombia, as well as the prohibition of their pastors entering the indigenous reservation territory. The Court found no violation of the rights alleged. The purpose of this comment is to explore the understanding by the Colombian Constitutional Court of the right to cultural identity of indigenous communities, focusing particularly on whether it encompasses the right to be free from religious proselytism. [ABSTRACT FROM AUTHOR]