Search Results (24)

Regionally, nationally, and globally, new churches are formed. This continues to divide the church due to traditions, theological, doctrinal matters, and denominational practices. In Africa—and Zimbabwe in particular—the formation of neo-Pentecostal denominations and prophetic movements exacerbates antagonism and division among Christians, posing a threat to the unity of the Body of Christ. Consequently, it is necessary to explore ways in which churches can find one another to promote unity among Christians, and this raises the need for local ecumenism. Christianity and the church are always found in specific cultural settings. Church life is guided by both its understanding of mission and the cultural context it operates. As churches need to be united, there is a need to explore ways in which the church can navigate its mission and cultural dynamics to promote unity. This article investigates the challenges and the missio-cultural factors that facilitate ecumenism among the Karanga people in Mberengwa, Zimbabwe. Mberengwa, a rural district in Zimbabwe, predominantly Karanga, presents a unique context where diverse Christian traditions coexist, often with varying degrees of tension and cooperation. This article examines the extent to which the complexity of ecumenism affects church cooperation in Mberengwa, Zimbabwe, and beyond, thereby exploring the cultural and missional factors that can promote church cooperation. Full article

This article focuses on the Christian ecclesiastical footing and moorings of nationalist thought and pursuits within colonial Nyasaland and its postindependence iteration as the nation of Malawi. Attention is paid to foundational influences and the impact of European mission churches, beginning in the late 1800s, and three streams of American Christianity that influenced social development in Malawi: (1) historic African American Methodist and Baptist traditions; (2) Watchtower millenarianism; and (3) emerging mid-1900s expressions of predominantly white Pentecostal, charismatic, and evangelical Christianity. The article examines ways these European and American religious streams served as crucial catalysts for one or another form of African independency within the Malawi context, paying particular attention to the ways and degrees to which African innovations on Global North Christian expressions and paradigms proved disruptive to established authorities. Full article

The phenomenon conceptualized in this paper as political pentecostalism is described as a post-confessional Christian network of religious leaders and megachurches that has transformed the political scene on a global scale in the last decades. This new development represents a point of inflection in many respects within the trajectory of modern societies, particularly in the Global South, and adds new challenges to the already vexed relation between religion and civil society. Methodologically, this paper sets out to systematize the results of extensive ethnological studies about this phenomenon with the aim of reconstructing its genealogy, capturing its distinctive phenomenological traits, and distilling its central theological tenets. Defining the latter along the lines of spiritual warfare, dominion theology, and over-realized eschatology constitutes the condition for establishing as well as engaging its underlying political theology, which will be appraised in the last section. The criticism leveled there with the aid of the concepts of katechon, sovereignty, and common good is indicative of the necessity of a broader theological debate, given the multiple inconsistencies contained in its political theology, while being aware of the challenges that they pose to Christian theology as a whole. Full article

Some African societies use personal names as a means of conveying their cultural values, traditions, and experiences. Personal names are therefore an important means of identifying their bearers. However, in recent times, it has been observed that the practice of identity construction does not seem to apply in the naming patterns of some African societies. Among the Igbo people of southeastern Nigeria, there has been a shift in the contemporary naming of children as a result of greater media access, global communication, creativity, and the rising profile of Pentecostal Christianity. This study investigates the new trends in naming among the Igbo, as well as the motivations, semantic implications, and the general perception of these names by the Igbo people. Using the causal theory of names, this study adopts a qualitative design approach, and data were elicited from 100 participants who were mainly name-givers, bearers, and users. This study reveals a decline in the observance of the traditional naming patterns or practices of the Igbo, as it was noted that the new naming trend is related to favorableness toward Western culture, religion, and influence, which is seen as a form of style that connects name-bearers with prestige and modernity. Full article

Most Pentecostals, at least in the global South, believe that Satan and his demonic forces are responsible for much of the carnage and suffering that characterise life on earth. The broader context of the discourse is the challenge theodicy poses to Christian believers: if God is almighty and good, why do believers, just like unbelievers, suffer while living on earth? This paper aims to discuss Pentecostals’ response: they blame evil as Satan’s strategy to oppose God. They reason that his main goal is to handicap and double-cross creation because God threw him and his followers from heaven following his rebellion against the divine order. Thus, Satan is portrayed as the instigator of the first human couple, tempting them to sin, with all future generations implied by their choice and cursing human beings with a sinful nature at birth. Demonic forces employ human sinful nature to realise their ultimate goal, to separate humankind from the Creator by tempting them to sin while also threatening the rest of creation. This article investigates the Pentecostal theology of demonic forces in explaining the challenges posed by theodicy by comparing it to biblical data, using grammatical-historical exegesis and a comparative literature survey to evaluate their biblical grounding. It concludes that Pentecostals’ belief in such forces are justified if the the New Testament narratives are accepted as divine revelation. However, some Pentecostal speculations about demons’ origins, scope and reach are not biblically justified and complicates the response to theodicy, such as the origin of evil and its relation to human beings. Full article

When applied to Pentecostalism in Zimbabwe, the concept of cultural hybridity provides a framework for understanding how global religious movements can adapt to and incorporate local cultural elements. This process results in a unique form of religious expression characterised by convergence and syncretism, reflecting cultural and religious identity’s dynamic and fluid nature. This hybridity in religious practice is a testament to the ongoing, interactive cultural exchange and adaptation process. This article delves into the intricate cultural hybridity, convergence, glocalisation and syncretic tendencies within the characteristic features of New Religious Movements (NRMs) in Harare, Zimbabwe, illuminating their multifaceted role in addressing spiritual and material needs. Through a comprehensive exploration of selected NRMs that emerged from the Catholic Church in Zimbabwe, including Prophetic Healing and Deliverance Ministries and Grace Oasis Ministries, this article unravels the central role of prophets and pastors in shaping the fundamental ethos of these religious entities. A striking and thought-provoking parallel emerges between the hallmark features of these NRMs and the tenets of African Traditional Religion and many other religious traditions. This parallel extends to practices such as exorcism, worship, healing, and deliverance, thus manifesting a profound form of religious expression informed by cultural hybridity, convergence, syncretism, and glocalisation. While there are ambiguities around scholarly debates on the definition of these terms, the article delves deep into the intricate religious elements embedded within the NRMs’ characteristic features, such as hymns, modes of worship, healing rituals, and deliverance ceremonies. These elements are tangible manifestations of their unique position at the crossroads of diverse belief systems. The cultural hybridity, convergence, syncretism, and glocalisation tendencies within NRMs offer gateways to invaluable networks, fostering social cohesion and the sharing of critical information. Consequently, these characteristics have become instrumental in the holistic development of individuals and communities within the vibrant religious landscape of Harare. Thus, this article provides profound insights into the nuanced dynamics of NRMs in Zimbabwe, shedding light on their various dimensions. It contributes substantially to our comprehension of the intricate interplay between spirituality, material prosperity, and the rich tapestry of religious traditions in Harare and the broader context of religious studies. Full article

Pentecostalism contributes significantly to Christian revivals as well as to the rise of indigenous churches in the non-Western world. This is due to its proximity to local religious traditions, such as the practices of dream interpretation, healing, and exorcism. However, Pentecostalism as a term also reflects an American-dominated narrative; it has proven incapable of covering the main traits of indigenous Christian movements, either in the Global South or in China. For instance, in the 19th century—far before the birth of Pentecostalism as a modern term—both the Taiping Heavenly Kingdom (1851–1864) and the ministry of the legendary Pastor Hsi (Xi Shengmo 席胜魔, 1835–1896) expressed some Pentecostal characteristics. In the early 20th century, some indigenous churches, like the True Jesus Church and the Jesus Family, had clear connections with Pentecostal missionaries or organizations and showed obvious Pentecostal characteristics. However, leading evangelists such as Watchman Nee (Ni Tuosheng 倪柝声, 1903–1972) agreed with some practices of Pentecostalism and opposed others. Instead of claiming a Pentecostal identity (Ling’en pai 灵恩派), most Chinese Christians preferred to be defined as “spiritual” (Shuling 属灵). With the Spirit (Ling 灵) at the center, Chinese Christians went beyond the narrative of both Pentecostalism and indigenization; their exact aim was to seek the authentic Christianity of the apostolic age. “Spiritual Christian” (Shuling jidutu 属灵基督徒) would thus suggest a re-conception of part of the history of Christianity in China. Full article

Paul’s address regarding spiritual gifts in 1 Corinthians 12 and 14 is conspicuously centered around his address of love in chapter 13. It could appear Paul is emphasizing that love is to be at the center of the exercise of spiritual gifts. If that is the case, one question in the context of Global Pentecostalism seems to be “How does love intersect with the gift of tongues in community and why does it matter?” In our day of political and social division, Jesus persists in his desire for Church unity. In the context of this Special Issue, the investigation herein proposes suggestions grounded in biblical theology for adjustments in the expectations of the manifestation of tongues and the practice of tongues in the local assembly. The expression of tongues, for various reasons, is a point of contention within the body of Christ. Addressed here are the questions of a requirement of God to manifest tongues, and the legitimacy of exercise of uninterpreted tongues in the assembly. This study hopes to add to the conversation in revisiting a biblical theology for both. Full article

The emotionality of modern times is evident in the ways in which people are religious. Among the Christian denominations, the Charismatic/Pentecostal movement, in all its diversity, is the most successful in spreading globally. It has been argued that charismatic communities are successful venues of interaction and are powerful in offering emotional experiences. However, in order for such religious experiences to lead to a continuity of religious interaction, a long-term tone of emotional energy and the presence of a stable social bond between participants is needed. The aim of this article is to analyze emotional energy as an outcome of successful interaction rituals in charismatic communities. Emotional energy is a concept that Randal Collins has formed, building on Durkheim, to analyze emotions in interaction by viewing them as “the main motivating force in social life”. This was studied by interviewing individuals on their emotions about their charismatic communities and daily life. When utilizing a self-report focus on subjective feelings, individuals may report information using different wordings relevant to any component of emotion. Special importance is placed on the cognitive processing of emotional episodes, which allows individuals to detect the relevance of each emotion, understand its causes and consequences, and communicate the emotional knowledge to others, including the researcher. The results show that, most of all, the emotions that cause some sort of pleasure, e.g., happiness and surprise, are the leading lights in narrating engagement in charismatic communities and faith. Faith also has a fear-regulating effect. Happiness as a mood is built both on experiences of God’s help and even more on one’s responsible way of life and the feeling of abandoning moral hesitation in favor of doing what is ethically right in life, which also regulates negative emotions. Collins’ theory focuses on emotional energy that is positive, but emotional experiences can also be negative, which do not contribute to the solidarity of a group. Full article

Even though the Pentecostal movement in Kerala, South India, is a unique expression of Global Christianity, it has not been given due recognition either in the history of Kerala Christianity or Global Pentecostalism. It was rooted in both local and global discourses of the early 20th century. So, in order to understand the origin and early history of the Pentecostal movement, we need to delve deep into the history of socio-religious reform movements, which were enthusiastically embraced by Dalits, women, and other marginalized sections of Kerala. Unique features of Kerala Pentecostalism were shaped by various revival and reform movements among Christians in Kerala. With the arrival of American missionaries associated with the Azusa Street revival, the homegrown brand of Kerala Pentecostalism engaged in the global discourse on Pentecostalism. It equipped Pentecostals with the language and interpretations to make a break with the past and carve out a new identity for themselves. The usual method of approaching it as an extension of global Pentecostalism will not help us to understand how Pentecostals in Kerala creatively engaged in local and global discourses at the turn of the 20th century. Full article

Several review articles about megachurch studies have been published recently concentrating their work on USA, Europe, and other parts of the world, with just a few references about Latin American megachurches. For that reason, this article aims to identify some of the characteristics of Latin American Evangelical megachurches by looking at relevant literature, especially that produced in the region, in Spanish and Portuguese, which is usually overlooked by researchers in the Global North. Since this research field is still limited in Latin America, areas where further work is necessary are identified. Three general catalysts for the emergence of megachurches in the region, church growth methodologies, Pentecostalization, and theologies of growth, serve as guides to organize the review process. The discussion shows that several potential areas of research in a variety of fields such as theology, ecclesiology, organizational theory, leadership, gender studies, and ethics, are proposed from the review. Full article

The majority of new Christian communities have been appearing in Charismatic and Pentecostal movements, especially in the Global South. Along with these shifts emerge new possibilities to better understand the diversity of Christian perspectives and to rethink what it means to be “in relation” to a global Christian community. After opening connections between pneumatology and relational ontology, this article engages the work of three emerging Pentecostal/Charismatic thinkers in particular, whose pneumatologies provide novel opportunities to think more carefully about “relationality” and ecumenical unity: Nimi Wariboko, Amos Yong, and Clark Pinnock. Wariboko’s pneumatology helps us acknowledge the very kind of relational ontology God has with Godself, as a split subject, thereby disrupting not only our all-too-human meaning-making process, but also the way God signifies the world for us. Yong’s pneumatology emphasizes human practice or an “orthopraxy” that is polyphonous, historically rooted, and oriented around spiritual gifts not only for sanctification but also for worldwide witness. Finally, Pinnock emphasizes the connections between creativity and relationality, pointing to how at-one-ment is also the telic work of the Spirit. Full article

This paper draws from a research project that explored the lived reality of communities in Vanuatu recovering from major disasters to understand the impacts of shelter interventions by humanitarian organizations. It focuses on “shelter self-recovery”, anapproach followed by organizations after recent disasters. A global overview of self-recovery highlights the potential of this approach to support recovery pathways and indicates the reliance on local context. The overview shows the need for more evidence on the impact of self-recovery programs. In Vanuatu, the study was undertaken in three island sites—Tanna, Maewo and Pentecost—affected by different disasters, particularly cyclones. It examined three main issues: (a) understanding and interpretation of self-recovery; (b) how the approach has evolved over time; and (c) what is being done by communities to support self-recovery to reduce future disaster risk. Key findings from the field indicated that devastation by disasters such as cyclones can cause a serious scarcity of natural building materials, which impedes the self-recovery process. The other significant issue is that of traditional versus modern building materials, where many people aspire for modern houses. However, poorly constructed modern houses pose a risk in disasters, and there are examples of shelters made of traditional materials that provide safety. Drawing from the field investigations, a set of recommendations were developed for more effective shelter self-recovery by humanitarian agencies in partnership with communities and other stakeholders. These recommendations place importance on contextual factors, community consultation and engagement, and addressing the supply of natural building materials. Full article

The main aim of the article is to analyze the Prosperity Gospel as an important element of the contemporary pentecostalization of Christianity. The essence of this global process is the emergence of thousands of new Pentecostal denominations and the transformation of other traditional churches into a single, syncretic variety of charismatic Christianity on a global scale. Pentecostal religiosity is characterized, among other things, by prayer in tongues, miracles, exorcisms, healing services, etc. Another key element of this new syncretic religiosity is the Prosperity Gospel which represents the belief that faith may lead to wealth, health and prosperity, and the lack of it ends in poverty, disease, and misfortune. Critics of this new religiosity point out that God must not be seen merely as a realizer of human dreams of happiness, health and wealth. The first part of the article discusses the specific nature of the global process of the pentecostalization of Christianity. It then goes on to present an interpretation of the most important elements of the Prosperity Gospel. In the next part of the article, various charges against the Prosperity Gospel are analyzed, including arguments presented in the widely commented articles that Antonio Spadaro and Marcelo Figueroa published on this topic in 2017–2018. Full article