Search Results (3)

Scripture speaks of confessing our sins to God and to one another (e.g., Ps 32:5; Jas 5:16; 1 Jn 1:9). For a tradition that has been strong on sin and the Bible, how do evangelicals deal with confession? In this article, I explore practices of confession in UK charismatic networks based on interviews with five national leaders using a critical conversation methodology. These networks have largely adopted an informal and spontaneous ‘liturgy’ since they began in the 1970s, so this is also a case study of what shape practices take when traditional Christian practices have been put aside. As a semi-indigenous researcher, I offer an account of the ‘what’ of charismatic confession practice from a leader’s perspective: as a network, in public worship, in small groups, and individually. I conclude that these confession practices can be characterised as relational, DIY, and ‘as and when’. I then proceed to offer some ‘whys’ for these practices, including pendulum swings of recent tradition, the relation of confession to charismatic sung worship, and both emic and etic deformations. Finally, I ask, ‘Whither charismatic confession?’ and answer this through posing three questions for reflection around the Bible and confession, the retrieval of practices, and the formative power of practices. This leads into a response to the Special Issue question of how God’s own action is disclosed through these conversations about confession with charismatics. Full article

This article describes the leadership and organizational elements that have made the Seven Mountains Mandate (7MM), one of the main doctrines of the Apostolic Restoration Movement (ARM), a very adaptable, simple to explain, and feasible to implement message and portable practice, which can be started at the local level and expand progressively to acquire regional and national dimensions. A new classification of apostolic networks is proposed in this article and a partial map of some of the networks that participated in the expansion of the 7MM is presented. Additionally, using definitions from network leadership theory, it is shown how different types of leaders, who function as horizontal connectors in apostolic networks, such as conveners, catalysts, mobilizers, facilitators, weavers, provocateurs, illuminators, hosts, and curators, contribute to the diffusion of the 7MM by promoting its global Widening, Deepening, and Lengthening (WDL). The article first describes the evolution of the church from denominations to networks and how the ARM adopted the network organizational structure that serves as a channel for the diffusion of the 7MM. Cases from the USA, Guatemala, Zambia, and Venezuela are used as examples to demonstrate how the 7MM’s expansion, or Widening (W); its contextualization and adaption, or Deepening (D); and its sustainability, reproduction, and evolution, or Lengthening (L), occur globally based on the network nature of the ARM and the network leadership enacted in the process. Full article

The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology. Full article