Search

This article seeks to understand neo-Pentecostalism in Latin America as a religious and political movement within the framework of multiple modernities, based on an ethnographic study in evangelical churches in Chile and Mexico. The study focuses on two main axes: the discourse of the “Kingdom of God” and the experience of the Holy Spirit. The former explores the conception of public space, while the latter examines the experiential dimensions, both individual and collective, that confer meaning and legitimacy to this religious movement. Neo-Pentecostalism emerges as a complex phenomenon where religion and politics intertwine in novel ways, responding to the intricacies of the region. Contrary to the notion of a monolithic and reactionary movement, this article demonstrates how neo-Pentecostalism is a movement that navigates the interstices between the religious and the secular.

Glossolalia has been a major divisive doctrine in the Christendom, as some Pentecostals claim that it is proof of being a real Christian. This article examined the extent to which tongues-speaking in the neo-Pentecostal churches in Nigeria conforms to New Testament (NT) teaching. It employed narrative criticism and the phenomenological approach. The essay found that glossolalia appeared in the NT in both human and unintelligible languages. As the gift caused disorderliness in the Corinthian church, Paul says it is desirable but should not be allowed to disrupt worship. During worship, there should not be more than three people speaking in tongues, and they should do it in turn. Most importantly, if there is not an interpreter, there should be no tongues-speaking at all. The work further discovered that in the Nigerian neo-Pentecostal churches, it is the unintelligible form of glossolalia that is predominantly practised, and usually without interpretation, thereby contradicting Paul’s order. Moreover, the gift is being feigned by many to prove that they are born-again. In terms of its nature and conduct, therefore, glossolalia in the neo-Pentecostal churches in Nigeria is more of a deliberate practice than a continuation of the NT practice. Intradisciplinary and/or interdisciplinary implications: The disciplines of NT theology and Christian ethics are implicated in this article. It argues that the glossolalia being practised in the Nigerian neo-Pentecostal churches is virtually a deliberate practice rather than a spiritual gift.

Pentecostalism has experienced massive growth and evolution, both within Africa and beyond, as is evident through the emergence of dynamic neo-Pentecostal movements, including independent, prophetic, and charismatic churches. However, all its establishments have been primarily characterized by problematic governance. While neo-Pentecostal founders and leaders often asserted that they were breaking away from regressive bureaucracy and supposedly "cold" spiritual practices to embrace a more dynamic approach that advances the missio Dei and missio ecclesiae through expressive and demonstrative ministries, they paradoxically ended up becoming similarly, if not more, regressive. Rather than being focused on serving others (being other-centred), they became self-centred in their actions and priorities. Drawing on missional ecclesiology, extensive engagement with relevant literature, and in-depth phenomenological observation, this paper undertook a qualitative examination of their polities. It interpretively and descriptively assessed and explored the fact that all ecclesial governments exhibit both strengths and weaknesses. In light of this analysis, the paper argues and proposes that churches should integrate their predominant governmental systems with inclusive and empowering principles from other polities. By doing so, they can transform their administrative structures and enhance their missionality. [ABSTRACT FROM AUTHOR]

In order to be formidable and great in any given civilization, gender equality is a necessary condition. The fundamental formula for a functioning society calls for partnership and a fair division of labour between the sexes. Yet, a skewed approach has been used in which masculinity has taken precedence over femininity and women have constantly been left out of decision-making throughout history and in various communities. They are routinely discriminated against within political structures. These power structures are to blame for the ongoing underdevelopment, marginalization, and imbalance that they bring about. Recently, the Neo-Pentecostal movement have taken a significant step in the recognition and maximization of the inclusion of women in its religious hierarchy. As such they are giving women an eminent place of equal impetus with men, as such paving positive ways and encouraging gender sensitization in Nigerian society which is highly male oriented. This paper sees this move as a pathway for gender balanced education in Nigeria. The method applied in this research is a literary and descriptive method. It involves a qualitative approach which recruits the use of preliminary and post preliminary sources of data collection. The study found that the inclusiveness of women in the leadership hierarchical order in the neo-Pentecostal movements is a substantial achievement and it is worth emulating. It is a clear pathway to gender balanced education in Nigeria. It was recommended that 50% inclusion of women in all human endeavours will engender sustainable development in Nigeria and promote needed unity and above serve as a role model for other masculine oriented communities where justice and fairness are sorely needed. [ABSTRACT FROM AUTHOR]

Copyright of Religião e Sociedade is the property of Instituto de Estudos da Religiao 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.)

When the economy turned downwards across most African nations over the past two decades hitherto today, multifarious neo-Pentecostal churches correspondingly multiplied in and beyond the Global South. While it ordinarily appeared to be a revolutionary Africanisation of Christian revival through massive indigenous evangelisation and establishment of new denominations, countless leading prophetic apostles were selfishly enriching themselves paradoxically in the world’s headquarters of poverty, where the needy are multiplying and dying. Most diaconal publications engage with classical and mainline ecclesiology. Notably, minimum scholarly attention has been given to diakonia in African neo-Pentecostalism. Applying grounded theory, researching through the available literature, observation and the media, this article sought answers to issues that problematise diakonia in African neo-Pentecostalism. It unfolded and concluded that, instead of being other-centred, the generality of neo-Pentecostal leaders are self-centred, greedy opportunists exploiting the needy. Consequently, it recommended theological education, ecumenical engagement, and the establishment of an inclusive and independent regulatory body to enlighten and empower gospel ministers to revise their hermeneutics, theologies, ecclesiologies, governance and administration for the accomplishment of diakonia, as well as other dimensions of missio ecclesiae. Contribution: This article contributes to the transformational development of African Spiritualities and Leadership in Ecclesiology and Missiology by reviewing diakonia in African neo-Pentecostalism.

Across institutions and professions, leadership philosophy is considered the driver of organisational culture in achieving the overall objectives. Although individuals' leadership cultures may vary, intersections and hybridity are present in many spheres, including that of some African Neo-Pentecostal Leaders (ANPLs). To underscore the hybrid leadership of the ANPLs, qualitative research was conducted, with data collected from 20 participants through one-on-one interviews across Africa. The results revealed the hybridisation of African Neo-Pentecostal leadership styles vis-a-vis African monarchical and religious traditions based on four variables: accountability, ownership and succession plan, healing, and gerontocracy. The results also revealed the benefits and challenges of their hybridity. Subsequently, using Jesus's model of servant leadership to analyse the four variables, the benefits and challenges were critiqued. The analysis identified culture, African spiritual worldview, gerontocracy, and submissive theology as factors influencing such syncretic or hybrid practices. The analysis also delineated the theological, socio-economic, legal, and transgenerational implications of such hybrid leadership. This article concludes with cautionary remarks regarding boundaries, servant leadership, and morality. [ABSTRACT FROM AUTHOR]

In order to be formidable and great in any given civilization, gender equality is a necessary condition. The fundamental formula for a functioning society calls for partnership and a fair division of labour between the sexes. Yet, a skewed approach has been used in which masculinity has taken precedence over femininity and women have constantly been left out of decision-making throughout history and in various communities. They are routinely discriminated against within political structures. These power structures are to blame for the ongoing underdevelopment, marginalization, and imbalance that they bring about. Recently, the Neo-Pentecostal movement have taken a significant step in the recognition and maximization of the inclusion of women in its religious hierarchy. As such they are giving women an eminent place of equal impetus with men, as such paving positive ways and encouraging gender sensitization in Nigerian society which is highly male oriented. This paper sees this move as a pathway for gender balanced education in Nigeria. The method applied in this research is a literary and descriptive method. It involves a qualitative approach which recruits the use of preliminary and post preliminary sources of data collection. The study found that the inclusiveness of women in the leadership hierarchical order in the neo-Pentecostal movements is a substantial achievement and it is worth emulating. It is a clear pathway to gender balanced education in Nigeria. It was recommended that 50% inclusion of women in all human endeavours will engender sustainable development in Nigeria and promote needed unity and above serve as a role model for other masculine oriented communities where justice and fairness are sorely needed.

Pentecostal Christians in Africa preach a pragmatic gospel that attempts to address social, practical and contextual concerns. Similar patterns may be seen in the emergence of neo-Pentecostalism in South Africa and other parts of the continent. Neo-Pentecostalism is commonly known for the use of God-talk that promises people solutions to their socio-economic issues such as unemployment and poverty if they obey the prescripts of the so-called ‘prophets’ or ‘man of God’. Nonetheless, the global devastation caused by the COVID-19 left much to be desired. In South Africa, it highlighted the high extent of gender-based violence (GBV) in addition to other societal issues. Although GBV has always been a problem in South Africa, its cases increased drastically during the COVID-19 pandemic to the point where GBV was also declared a pandemic. This has compelled various social structures to start exploring solutions to stop this conundrum. The overarching question posed in this article was how neo-Pentecostal rhetoric about God contributes to GBV cases in South Africa before and during the COVID-19 pandemic, given that God-talk has been utilised to influence people’s perceptions of and reactions to other societal concerns. As a result, this article aimed to investigate this subject while also outlining some potential solutions that African Pentecostals can consider as possible contributions to the struggle against GBV in contemporary South Africa. The study used a literature analysis to achieve this goal and it followed an interdisciplinary approach in the collection of the relevant data. These disciplines included theology, social sciences gender and sexuality studies. Therefore, the literature analysis focused on how neo-Pentecostalism intersect with gender and social issues that are actors in the rise of GBV in South Africa. Furthermore, the concept of God-talk was adopted as a theoretical framework guiding the discussion in this article, whilst the African ethic of Ubuntu [humanness] was proposed as an antidote that can be used in transforming God-talk and contributors of GBV in church and society. Ubuntu brings to consciousness that pastors and every member of society should treat each other as created in the image of God and with respect and humanness as we all exist because of and for others. Contributions: This article contributes to the body of knowledge aimed at finding solutions to GBV in South Africa. Finding solutions is critical as GBV continue to be a challenge in South Africa and elsewhere.

This article addresses the articulation between Christian Zionism and political practice in Guatemala. The starting point is the historical support that the Guatemalan government granted for the creation of the State of Israel in 1948. It addresses the way in which the friendship between the two countries is reflected in certain legislative, educational and political measures, particularly the transfer of the Guatemalan embassy from Tel Aviv to Jerusalem. Likewise, the article deals with some religious, cultural and symbolic activities of a Zionist-Christian nature, such as the construction of monuments, street marches and festivals of Israeli culture promoted in schools and churches. Likewise, some connections between evangelicals and their incidence both in legislative activity and in foreign policy matters are pointed out. At the end of the text, the role of Congress and the former president of Guatemala, Jimmy Morales (2016-2020) in supporting the cause of Israel is analyzed. [ABSTRACT FROM AUTHOR]

When the economy turned downwards across most African nations over the past two decades hitherto today, multifarious neo-Pentecostal churches correspondingly multiplied in and beyond the Global South. While it ordinarily appeared to be a revolutionary Africanisation of Christian revival through massive indigenous evangelisation and establishment of new denominations, countless leading prophetic apostles were selfishly enriching themselves paradoxically in the world's headquarters of poverty, where the needy are multiplying and dying. Most diaconal publications engage with classical and mainline ecclesiology. Notably, minimum scholarly attention has been given to diakonia in African neo-Pentecostalism. Applying grounded theory, researching through the available literature, observation and the media, this article sought answers to issues that problematise diakonia in African neo-Pentecostalism. It unfolded and concluded that, instead of being other-centred, the generality of neo-Pentecostal leaders are self-centred, greedy opportunists exploiting the needy. Consequently, it recommended theological education, ecumenical engagement, and the establishment of an inclusive and independent regulatory body to enlighten and empower gospel ministers to revise their hermeneutics, theologies, ecclesiologies, governance and administration for the accomplishment of diakonia , as well as other dimensions of missio ecclesiae. Contribution: This article contributes to the transformational development of African Spiritualities and Leadership in Ecclesiology and Missiology by reviewing diakonia in African neo-Pentecostalism. [ABSTRACT FROM AUTHOR]

Pentecostal Christians in Africa preach a pragmatic gospel that attempts to address social, practical and contextual concerns. Similar patterns may be seen in the emergence of neo-Pentecostalism in South Africa and other parts of the continent. Neo-Pentecostalism is commonly known for the use of God-talk that promises people solutions to their socio-economic issues such as unemployment and poverty if they obey the prescripts of the so-called 'prophets' or 'man of God'. Nonetheless, the global devastation caused by the COVID-19 left much to be desired. In South Africa, it highlighted the high extent of gender-based violence (GBV) in addition to other societal issues. Although GBV has always been a problem in South Africa, its cases increased drastically during the COVID-19 pandemic to the point where GBV was also declared a pandemic. This has compelled various social structures to start exploring solutions to stop this conundrum. The overarching question posed in this article was how neo-Pentecostal rhetoric about God contributes to GBV cases in South Africa before and during the COVID-19 pandemic, given that God-talk has been utilised to influence people's perceptions of and reactions to other societal concerns. As a result, this article aimed to investigate this subject while also outlining some potential solutions that African Pentecostals can consider as possible contributions to the struggle against GBV in contemporary South Africa. The study used a literature analysis to achieve this goal and it followed an interdisciplinary approach in the collection of the relevant data. These disciplines included theology, social sciences gender and sexuality studies. Therefore, the literature analysis focused on how neo-Pentecostalism intersect with gender and social issues that are actors in the rise of GBV in South Africa. Furthermore, the concept of God-talk was adopted as a theoretical framework guiding the discussion in this article, whilst the African ethic of Ubuntu [humanness] was proposed as an antidote that can be used in transforming God-talk and contributors of GBV in church and society. Ubuntu brings to consciousness that pastors and every member of society should treat each other as created in the image of God and with respect and humanness as we all exist because of and for others. Contributions: This article contributes to the body of knowledge aimed at finding solutions to GBV in South Africa. Finding solutions is critical as GBV continue to be a challenge in South Africa and elsewhere. [ABSTRACT FROM AUTHOR]

Deliverance practices have become central features of Ghanaian Pentecostalism. However, there have been human rights concerns and abuse of power regarding some of these practices. Consequently, using the theory of consumer religion, this article sought to analyze perspectives of some Christian young adults regarding some of these concerns. Findings suggest that deliverance is considered as a solution to existential problems and human rights concerns are not priorities that deliverance seekers, who are in search of solutions, are concerned about once their needs are met. The article concludes that, with popular knowledge of abuses in some of these deliverance practices and with no guarantee that one would not be abused, deliverance seekers vesting unfettered trust in pastor-prophets in these practices renders them as consenting by default to some of the abuses they are subjected to. The article contributes to the discourse on neo-Pentecostal deliverance practices in contemporary Ghana. [ABSTRACT FROM AUTHOR]

Pentecostalism has experienced massive growth and evolution, both within Africa and beyond, as is evident through the emergence of dynamic neo-Pentecostal movements, including independent, prophetic, and charismatic churches. However, all its establishments have been primarily characterized by problematic governance. While neo-Pentecostal founders and leaders often asserted that they were breaking away from regressive bureaucracy and supposedly “cold” spiritual practices to embrace a more dynamic approach that advances the missio Dei and missio ecclesiae through expressive and demonstrative ministries, they paradoxically ended up becoming similarly, if not more, regressive. Rather than being focused on serving others (being other-centred), they became self-centred in their actions and priorities. Drawing on missional ecclesiology, extensive engagement with relevant literature, and in-depth phenomenological observation, this paper undertook a qualitative examination of their polities. It interpretively and descriptively assessed and explored the fact that all ecclesial governments exhibit both strengths and weaknesses. In light of this analysis, the paper argues and proposes that churches should integrate their predominant governmental systems with inclusive and empowering principles from other polities. By doing so, they can transform their administrative structures and enhance their missionality.

Across institutions and professions, leadership philosophy is considered the driver of organisational culture in achieving the overall objectives. Although individuals’ leadership cultures may vary, intersections and hybridity are present in many spheres, including that of some African Neo-Pentecostal Leaders (ANPLs). To underscore the hybrid leadership of the ANPLs, qualitative research was conducted, with data collected from 20 participants through one-on-one interviews across Africa. The results revealed the hybridisation of African Neo-Pentecostal leadership styles vis-a-vis African monarchical and religious traditions based on four variables: accountability, ownership and succession plan, healing, and gerontocracy. The results also revealed the benefits and challenges of their hybridity. Subsequently, using Jesus’s model of servant leadership to analyse the four variables, the benefits and challenges were critiqued. The analysis identified culture, African spiritual worldview, gerontocracy, and submissive theology as factors influencing such syncretic or hybrid practices. The analysis also delineated the theological, socio-economic, legal, and transgenerational implications of such hybrid leadership. This article concludes with cautionary remarks regarding boundaries, servant leadership, and morality.

Copyright of Revista de Ciências Sociais - Brazil is the property of Revista de Ciencias Socias do Universidade Federal do Ceara 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.)

Since the second half of the 1970s, the American continent has been experiencing exponential growth of neo-pentecostalism as a politicalreligious movement. Therewith, this paper, derived from a research, focuses on a multi-scale analysis of the political-religious discourse within the neopentecostal movement, as a means of understanding the imaginary and geostrategic approach of the neo-pentecostal elites. This, as a contribution of geographic science to the study of neo-pentecostalism in America. [ABSTRACT FROM AUTHOR]

This article aims to analyze the discourse of the Universal Church of the Kingdom of God (UCKG) in Portugal regarding the Portuguese economic and financial crisis (2010-2014) and the implementation of the austerity program, bearing in mind the association between neopentecostalism and neoliberalism. The study is anchored on a qualitative methodology based on a documentary analysis of the official newspaper of the UCKG, Folha de Portugal. Editions between 2010 and 2012 are analyzed, a period corresponding to the main reforms introduced by the austerity policy. This theoretical-methodological option appears to be an essential instrument for understanding the relationship between neoliberal policies and the narratives of prosperity theology. [ABSTRACT FROM AUTHOR]

The secular approach to development has treated religion as anti-developmental. However, the history of how development was part of missionary activity, such as the provision of health and educational infrastructure in some African countries, has been widely acknowledged. In this paper, therefore, we contend that the marginalisation of religion in development discourse is a result of a faulty and fractured understanding of religion. We argue that sustainable development, if attainable in contemporary Africa, would require that organised and institutional religions in Africa as well as their religious cosmologies, convictions and orientations feature and remain integral to such processes. With reference to neo-Pentecostal economies in Africa, we intend to discuss why and how religion -- religious cosmologies, ontologies and institutions -- is indispensable in the sustainable development process in Africa. Specifically, keeping in focus the human dimensions of development, we intend to argue that the beliefs, teachings and activities of neo-Pentecostal churches on human salvation, progress and/or transformation, such as prosperity and wealth creation, which has seen them emerge on the socioeconomic scene, indicate the potentials of neo-Pentecostals in particular, and religion in general, to contribute immensely to sustainable development. This, however, is not to gloss over some of the challenges they potentially pose to sustainable development. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero 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.)

Based on fieldwork with Brazilian neo-Pentecostal pilgrims to the Holy Land and ongoing survey of social media in this article I argue that Brazilian neo-Pentecostals increasingly imagine Brazil as a Promised Land and the Brazilian People as the People of God. Here, different substances associated with the Holy Land, the Jewish People and Jesus Christ are used to disperse in Brazil divine power, which is seen to emanate from God. This imaginary seeks to replace the hegemony of the democratic ethos of power in Brazil, which is seen to emanate bottoms-up from the Brazilian People. I associate this process with the conservative wave sweeping through the Brazilian political system and show what a Brazilian political imagination whose spiritual and moral centre is located in Biblical Jerusalem may look like. [ABSTRACT FROM AUTHOR]

In an ideal context, religious tenets are perceived as antithetical to corruption on all fronts. Sadly, Africa takes a frontline in religious activities, yet is bedevilled by corruption aided poverty. Viewing some Neo-Pentecostal practices with the lens of contemporary Marxism hypothesis, and philosophical consciencism of Kwame Nkrumah and Fela Anikulapo, this article examined the role of religion in the spread of poverty in Africa. It further held that while a few religious leaders speak against corruption aided poverty, institutionalised and deliberate strategic plans have not been set up to combat corruption aided poverty. Subsequently, through strategic and implementable recommendations, this article serves as a wake-up call for Africa’s religious institutions to jettison alliance with corrupt political entities and support anti-corruption crusades in Africa. Contribution: Employing the multi-play of Sociology, Economics, Philosophy and Theology, this article contributes to the interdisciplinary and international research of HTS Theological Studies.

In an ideal context, religious tenets are perceived as antithetical to corruption on all fronts. Sadly, Africa takes a frontline in religious activities, yet is bedevilled by corruption aided poverty. Viewing some Neo-Pentecostal practices with the lens of contemporary Marxism hypothesis, and philosophical consciencism of Kwame Nkrumah and Fela Anikulapo, this article examined the role of religion in the spread of poverty in Africa. It further held that while a few religious leaders speak against corruption aided poverty, institutionalised and deliberate strategic plans have not been set up to combat corruption aided poverty. Subsequently, through strategic and implementable recommendations, this article serves as a wake-up call for Africa's religious institutions to jettison alliance with corrupt political entities and support anti-corruption crusades in Africa. [ABSTRACT FROM AUTHOR]

This article argues that, in similar ways that scholars such as Kaye (1987) and Apple (1990) have respectively demonstrated how post 1970s America and Britain fused the neo-liberal discourse of free markets with the neo-conservative Christian discourse of moral rightness to found a New Right, we can apply this analytical model in post-apartheid/neo-apartheid South Africa. The aim of this analytical comparison is to support the broad claim that the article makes about the rise of the New Right in contemporary South Africa as directly related to the fusion of neo-Pentecostal Christianity with neoliberal economics in very salient ways. Using discourse analysis, the article demonstrates how the New Right in South Africa also draws from the language of crisis to justify a response that brings together the interlocking of race, religion, and neoliberalism. The paper's main argument is that, a different type of New Right is emerging in current day South Africa, one that is not simply the purview of whitenationalism, but has main appeal also within the black middle-class. [ABSTRACT FROM AUTHOR]

The present discussion tried to direct its focus to the question of gender in popular religions in Brazil, pursuing the objective of undersatanding the specificity of the constitution of gender relations in Candomblé and neo-Pentecostalism. Such a desire will only understand that object of study on the condition of seeking to account also for the burden of meanings brought by the economic dimension of these social relationships, since the beliefs presented here gather mostly poor people. [ABSTRACT FROM AUTHOR]

The article describes how the Igreja Universal do Reino de Deus (IURD) has looked beyond the evangelical heritage for the choreography and scenography of its celebrations and its exorcisms. Old Testament prescriptions are adapted and venerated, while the fearsome spirits of the religiões de matriz africana are subjected to melodramatic procedures of vilification, manifestation and expulsion (Birman 1998 ;1996). The article questions whether the church can be said to practice ritual in the usual sense of the word (Sperber 1996 ; Bloch 2004). The rejection or circumvention by this and other Pentecostal churches and pastors of conventional boundaries between religion and secular spheres, notably politics, business, and the commercial media, raises questions as to whether the IURD and other neo-Pentecostal churches are entitled to the protections and exemptions usually accorded to religious institutions.

This article offers an anthropological analysis of a Papua New Guinean nationalist ideology deeply inspired by neo‐Pentecostalism. The basis for this study comes from ethnographic material collected during my fieldwork in the Parliament of Papua New Guinea (PNG), where I worked with a group of politicians and bureaucrats who have become known for their iconoclastic and evangelical actions, including their (in)famous destruction of traditional carvings. By mapping their narratives of nation building, I examine how two dimensions of Evangelical Christianity, namely, its focus on the Biblical scriptures and its demonology, were central to the formulation of this group's nationalist and postcolonial ideology. This work provides a contribution towards broader discussions on the effect of evangelical movements on nationalism around the contemporary world and, in particular, in the Global South. [ABSTRACT FROM AUTHOR]

The increasing appropriation by Charismatic Evangelicals of Jewish narratives, rituals, and even Zionist anxieties is now evident in many parts of the globe. Drawing on two cases, one based on a Brazilian Neo-Pentecostal church and another based on an ethnographic investigation of a 'Judaizing Evangelical' community in Brazil this study interrogates to what extent we can comprehend this emerging tendency within Brazilian Charismatic Evangelicalism as a result of the spread of Anglo-American Christian Zionism. The article contends that while there are significant overlaps between Anglo-American Christian Zionism and the Zionist and Judaizing tendencies within Brazilian Charismatic Evangelicalism, it is reductionist to comprehend the Brazilian case exclusively through Anglo-American frameworks. Given the particularities of the Brazilian Charismatic evangelical context, the article points to the unique ways in which Christian Zionist tendencies are being 'glocalized' in this country. [ABSTRACT FROM AUTHOR]

Religious incidence in Brazilian public space is a widespread fact that has been gaining new visibility in pandemic times. Responsibility in liminal situations represents specific theological hermeneutics, as well as what matters for the respective religious agents. Thus, based on a bibliographical review connected to an analysis of websites, this article aims to reflect on the current Brazilian context, the challenges to doing theology in Brazil today and points to some possible responses. “Pandemic religion”, as we call it, is the synthesis of theologies and religious practices that legitimise irresponsible approaches to life, vulnerabilising the other instead of assuming care-based ethics. Firstly, we briefly describe current theological trends, followed by an analysis of the Brazilian scenario by way of three representative scenes of public religious incidence that reflect a lack of responsibility in view of the pandemic challenges caused by COVID-19. Subsequently, we look back into history for alternative responses to public health crises that required theological positioning. In a Brazilian perspective of a public theology, we finally reflect on a responsible ethics that may help respond to the current challenges, particularly for pandemic religion.

This article is the result of the systematization of the different studies on the phenomenon called "neopentecostalism". We present a kind of matrix of characteristics that allows us to visualize the various manifestations of the neo-Pentecostalism in Latin America based on the characterizations that scholars of religion have made. This in order to identify reductionisms and avoid generalizations based on a single specificity of empirical reality. Thus, we start from the conception of neo-pentecostalism as an obstacle-concept that attempts to explain a diffuse and multiple phenomenon with religious expressions linked to heterogeneous movements within the Christian world. [ABSTRACT FROM AUTHOR]

Many studies are seeking to understand the several facets -- spatial, social, cultural, economic, symbolic, and others -- of religion. These studies aim to better understand the elements around the phenomenon of Pentecostalism, rather than emphasizing classifications and typologies. There seems to be real interest on the part of academia to comprehend the emergence of alternative, unconventional, underground, neo-Pentecostalism. This article is part of the academic efforts to approach these phenomena. By adopting a qualitative methodology, the main objective of the study is to learn the history and particularities of a non-traditional neo-Pentecostal religious institution -- a spin-off from the Pentecostal Shalom Church -- established in an inner municipality of the Brazilian state of Minas Gerais in the late 1980s. [ABSTRACT FROM AUTHOR]

Copyright of Revista del CESLA is the property of University of Warsaw 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.)

This article compares the available data on religions of Brazilian journalists with general characteristics of religiosity in the population, based on data presented in Brazilian journalist's profile of 2012 and the Brazilian national census of 2010. The objective is to understand if particularities of the religious experience among journalists can have effects on the coverage of this subject. The issue is relevant because of the sociopolitical and economic consequences of recent changes in religiosity in the country. The data indicate three striking differences among journalists: a) more significant presence of non-practitioners and atheists; b) significantly less participation of Catholics and Evangelicals; and c) greater expressiveness of Spiritists and practitioners of religions of African origin. The text raises the hypothesis that these differences, along with other factors, can explain phenomena such as the relative inattention of journalistic coverage to the growth of the neo-Pentecostal population in the country and the generally positive approaches that spiritism received from the media. [ABSTRACT FROM AUTHOR]

This study aims at revealing dynamics built from the sacred to the genre. In order to achieve this goal, we got into the universe of the Universal Church of the Kingdom of God (UCKG) through the project called Godllywood, developed by this church, aimed at faithful women. The study was based on theoretical research on scientific production that addresses the interrelation between gender and religion, besides existing documentary research in the virtual channel of the project. Data collection was conducted with the gathering of some information on the challenges presented by the leader of the project to female readers. The dichotomy established between evangelical traditionalism and the acceptance of new values of the current society exemplifies the project presented. [ABSTRACT FROM AUTHOR]

Seeking to uproot evil from people's life, neo-Pentecostal exorcists in Brazil separate between internal and external bodily surfaces and then 'close' the victim's entire body to protect against further malignant intrusion. Based on fieldwork in Brazil and the analysis of expulsion videos online, I demonstrate that exorcists self-consciously use topological imaginaries of connectedness and disjunction to generate a reality in which demons and humans occupy mutually exclusive ontological domains. I argue that the moral transformation that these rituals encourage is thus contingent on the successful disentanglement of bodily surfaces, which distinguishes inside from outside and humans from demons. I use the term 'moral topology' to analyze this process and call for further cross-cultural attention to the ethnographic vitality of topological imaginaries in the making of cosmological boundaries. [ABSTRACT FROM AUTHOR]

This article argues that Emmanuel Katongole's theology focuses on contesting conversions in African Christianity. To him, conversions that have so far taken place in much of African Christianity, especially those informed by the theology of inculturation, have not adequately emphasized the formation of critical Christian social imagination that would challenge the violent politics of the postcolonial nation-state in Africa. The article engages Katongole's theology by showing how his understanding of conversion aligns him with a form of African Christianity which he criticizes – the neo-Pentecostal and Charismatic variety of African Christianity. It critiques Katongole's proposal by suggesting that the social and political transformation he seeks may be enhanced by forms of conversion rooted in the theology of inculturation which he minimizes. [ABSTRACT FROM AUTHOR]

The aim of this article is to analyse the origin and development of 'prison Pentecostalism' in the Penitentiary System of Buenos Aires, Argentina. The article is divided into three parts. In the first, we briefly describe the current situation in prisons, focusing on their crisis of governance, how the religious phenomenon is involved in this context and the discussions posed by researchers on this new topic. In the second, we will explore, through the trajectory of its initiators, the different strategies of evangelism that led to the emergence of Unit 25, the first prison-church. Finally, we will characterize the processes of intramural leadership and the profiles of inmates who govern the daily life of the evangelical cellblocks. [ABSTRACT FROM AUTHOR]

This study explores the ways in which the born-again traditional leaders in Zambia are redefining neo-Pentecostal interaction with nonhuman creation. It demonstrates their attempts to rapture new religious imaginations in interstitial spaces between neo-Pentecostalism and Africa’s old spiritual systems. Since eco-spirituality is foundational to most African traditional institutions, some born again traditional leaders are forced to search for contextualized forms of neo-Pentecostalism to form new collective expressions of the spirituality of healing and reconciliation of all things. Grounded in the third space translation approach, this study analyzes ‘The Ngabwe Covenant’ which was made by the late neo-Pentecostal clergy and later traditional leader Ngabwe upon his inauguration as the traditional leader of Lamba-Lenje-and–Lima people of Central Province in Zambia. The study argues that Chief Ngabwe attempted to translate neo-Pentecostal spirituality through a traditional spiritual system of eco-relationality. In so doing, neo-Pentecostal spirituality and traditional religio-cultural heritages found new meaning and home within the hybridized (new) religious space. The study underlines that the resultant religious view which could be described as an African theology of eco-pneumato-relational way of being was envisioned as a new spiritual foundation for the Ngabwe kingdom. The article concludes that Rev. TL. Ngabwe’s theology of Spirit’s indwelling of the natural world is a critical contribution to neo-Pentecostal search for life-giving interactions between human and nonhuman creation.