Search Results (13)

After his questionable re-election in 2018, Venezuelan President Nicolás Maduro Moros (NMM) began a campaign to attract the attention of evangelical leaders, apostles, prophets, pastors, and church members to secure their votes for the 2024 campaign. The main reason for this move was the surprising growth of the evangelical population in the country, which reached almost 30% by the end of 2023. Several independent churches and denominations accepted NMM’s invitation to meet and participate in government programs specifically targeted at evangelical churches. Despite allegations of human rights abuses, corruption, and violations of the Venezuelan constitution, some evangelicals created a narrative about NMM as the “protector of families” and as God’s chosen one to usher in a new era of prosperity for the nation. Through acts of “identificational” repentance staged at the Miraflores Palace, a contrite NMM received prophetic declarations and prayers from apostles and pastors, and the country was cleansed of curses and satanic influences. This article seeks to document, analyze, and situate these discourses in relation to contemporary theological trends, as an important case of evangelical alignment with left-wing politics in Latin America. Moreover, the article also seeks to show how these events relate to the evolution of Venezuelan evangelical involvement in national politics, particularly under 25 years of socialist governments of Hugo Chávez Frías and Nicolás Maduro Moros. Full article

Growth in forms of violence germinates from the abject soil of racism and colonialism. This article investigates religious racism in Brazil in the State of Rio de Janeiro through in-depth case studies and published data. First, I analyze how religious racism is utilized as a means to legitimize the demonization and consequent violence directed at Afro-Brazilian religions. Through an analysis of terreiro leaders’ discourses, I present a conception in which demonization and deliberate attacks imply the persecution of ways of being, existing, doing, and living of Black African origin. I use this lens to highlight the role that neo-Pentecostal churches and the theology of spiritual battle play in the resurgence of violence against Afro-religious people. Then, I problematize the harmful relationships between the demonization of terreiros and the extremely warlike conception of Christian faith. Ultimately, I argue that racist theological discourse of demonization manifests itself through verbal, physical, psychological, moral, and patrimonial aggression, putting the existence of terreiro peoples and communities at risk. Full article

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. Full article

The article is a comprehensive analysis of the struggles and challenges faced by Ukrainian evangelicals in the wake of the Russian aggression against Ukraine between 2022 and 2024. This analysis focuses on how the ongoing war has impacted the church’s overall mission and how it has adapted to a rapidly changing political and social environment. The author argues that with Ukrainian society experiencing significant social and existential challenges due to the ongoing war, the traditional model of mission work that solely focuses on evangelism and promoting Christian values as a counter to “neo-Marxist gender ideology” is gradually being replaced by a more holistic and inclusive approach to missionary theology and practice. This new approach emphasizes compassion, solidarity, social responsibility, and a prophetic vision for Ukrainian society after the war. Through this article, the author hopes to deepen understanding of how the role and mission of the Ukrainian Evangelical Church have evolved recently and outline a concept of missional theology that can be relevant for other communities facing significant social, economic, and political challenges. Full article

Support for political violence by fundamentalist religious movements is both wide-spread and problematic, and now especially in Christian fundamentalist circles. To address this, this essay describes important components of the sophisticated ascetic and contemplative theory of spirituality of the fourth-century desert Christian spiritual master Evagrius of Pontus. Then, based on his theory, this essay offers guidance to modern-day Christian and non-Christian clergy who want to avoid alienating their congregations through partisan political stances, but who nevertheless seek to reduce those mental, emotional, and relational pathologies in their congregations which predispose passive and active support for political violence. Full article

The COVID-19 pandemic has produced a social drama in which churches, government, and individual actors have played prominent roles. While neo-conservative evangelicals have resisted governmental and scientific overreach in the name of “faith over fear”, liberal religious groups have joined in government and medical efforts for the good of the commons, offered comfort and assurance to those suffering, and called for support of the poor at home and abroad. Religions have turned right and left, from apocalyptic “resets” of global order to new calls for social justice. In this context, the root metaphor of the epidemic has been called up as a historical construct that helps to conceptualize, analyze, and act upon the COVID-19 crisis. Searching the past helps us see that not everything about COVID-19 as a social drama is a new or unheard-of challenge. For example, there are new evocations of the black death of 14th-century Europe that became a crisis in the church, as well as the great Lisbon earthquake in 1755, which upended the confidence of the European Enlightenment. Another way to appraise the dimensions of the COVID-19 outbreak is to call on the varied approaches characteristic of the sociology of religion, that is, to consider how ideology and belief are socially constructed in order to account for new intellectual responses to societal challenges. Does religion always produce the “collective effervescence” Durkheim posited? Does religious change always arrive downstream of cultural change, or can it also become an independent variable? This article attends primarily to the sharp responses of conservative religious expression in the face of attention-getting upheaval, which has readily translated into right-wing political action and electioneering. But the social uplift and altruism of liberal religion is not neglected either. Thus, this article provides an account of how science and governmental action have both been challenged and embraced in response to COVID-19. As such, it is not an empirical study stemming from new Pew-like social polling. Rather, it is a wide overview rooted in sociological methods and theory for tracking religion historically and presently in America in a manner that aims to inform a discussion of how COVID-19 has impacted religion and religious expression, and vice versa. Full article

Juan Cobo, a Spanish Dominican, preached to the Chinese in the Philippines between 1588 and 1592. During this time, he translated Ming Xin Bao Jian 《明心寶鑒》, which was the first Chinese classic translated into a Western language. In addition, he also authored an evangelical work: Bian Zheng Jiao Zhen Chuan Shilu 《辯正教真傳實錄》. His approach was notably different from his contemporary Dominicans’ orthodox inclinations. Juan Cobo’s works show his enthusiastic admiration for the Chinese culture, which is demonstrated in his open attitude towards the Confucian and Daoist doctrines, as well as in his recorded egalitarian discussion with a Mandarin scholar. In this article, based on Juan Cobo’s works, an analysis is undertaken regarding how this missionary adopted Neo-Confucian concepts and ideas, which then occupied a mainstream position in the local academic world, in his evangelical work with the Chinese people. Furthermore, this analysis also investigates how Juan Cobo intended to integrate the Oriental and Western philosophies, despite their theoretical and methodological divergences, in order to achieve the quick acceptance and diffusion of Christianity among the Sangleys. The historical background, the causes, and the results of such practices are also discussed in the present article. Full article

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. Full article

In a recent publication, I introduced the theoretical framework of neosecularisation with regard to the Orthodox Church and society in Bulgaria. I argued that neosecularisation, as a complex process of decline of religion’s importance and the hold of religious authority over the social system, while genealogically different from communist secularisation, explicates patterns of continuity with the communist past. Important aspects of this continuity include the persistent grassroots feminisation of the Church and the co-optation of the Church by the state. Drawing on those theoretical insights, in this paper, I seek to understand the rise of anti-gender politics in Bulgaria since 2018 in relation to the condition of neosecularisation and its impact on the Church. I argue that (neo)secularisation remains a much feared “threat” for the Church and plays a role in ecclesiastical anti-gender mobilisation. However, the Church is not a major factor in anti-gender politics in Bulgaria; the roles of far-right nationalists and certain transnationally connected evangelical actors are to be seriously considered. Furthermore, anti-genderism cannot be understood merely as a religious or cultural backlash. It needs to be discussed as a larger protest movement against liberal democracy’s failure to live up to its promises and against the pathologies of neoliberal globalisation, a movement in which the Orthodox Church is only tangentially involved. Full article

Insufficient attention has been paid to the interface between religion, business and development, allowing assumptions and stereotypes to abound. This paper takes a broadly conceptual and sociological approach to the development potential of the Evangelical Pentecostal Charismatic Movement (EPCM). Taking their cue from Weber, three questions are addressed, and three corresponding suggestions are made that are important to understanding this potential. Using the notion of ‘calling’ as an example, the first suggestion is that the cognitive, behavioural and social characteristics of the EPCM that are significant for development relate closely to personal and corporate purpose. Secondly, in contrast to what Weberian and secular perspectives tend to assume, the EPCM and its associated virtues will not necessarily decline as economies grow. Thirdly, while alternatives (such as Confucianism) are possible, the EPCM demonstrates considerable potential in terms of practical development impact. None of this challenges existing evidence that the movement is influenced by the ‘prosperity gospel’; by world-denying pietism and supernaturalism; and by socio-economic factors often described as ‘neo-liberal’—influences that have received much scholarly attention. It does indicate, however, that a more nuanced understanding of the movement and of its causal relationships is needed, given the complexity of the religion–business–development nexus. Full article

When considering the relationship between the Eastern Orthodox Church and the Evangelical Church, can we both celebrate progress towards unity, while acknowledging where growth must still occur? Dr. George Hancock-Stefan, who fled the oppressive communist regime of Yugoslavia with the rest of his Baptist family, now frequently returns to Eastern Europe to explore topics of modern theology. During these travels, he has recognized a concerning trend: the religious unity and interfaith fellowship celebrated in Western academia does not reach the Eastern European local level. This is primarily due to the fact that Orthodoxy is a top to bottom institution, and nothing happens at the local level unless approved by the top. This lack of religious unity and cooperation at the local level is also due to the fact that the Eastern Orthodox Church claims a national Christian monopoly and the presence of Evangelicals is considered an invasion. In this article, Dr. Hancock-Stefan unpacks the history of the spiritual revivals that took place in various Eastern Orthodox Churches in the 19th–20th centuries, as well as the policies established by the national patriarchs after the fall of communism that are now jeopardizing the relationship between Orthodox and Evangelicals. By addressing this friction with candor and Christian love, this article pleads for the Orthodox Church to relinquish its monopoly and hopes that both Orthodox and Evangelicals will start considering each other to be brothers and sisters in Christ. Full article

This paper examines the contested legacy of the First Lausanne Congress in South Korean neo-evangelical communities. In response to growing political and social conflicts in the Global South during the 1960s and 1970s, thousands of evangelical leaders from more than 150 countries gathered at Lausanne, Switzerland, in 1974 to discuss the proper relationship between evangelism and social action. The meeting culminated with the proclamation of the Lausanne Covenant, which affirmed both evangelism and public involvement as essential elements of the Christian faith. However, the absence of practical guidelines in the Covenant opened the door for all sorts of evangelical social activism, whether from the Evangelical Right or the Evangelical Left, for years to come. In light of such diverse ramifications of the Congress at both the global and local level, this paper explores the various ways in which the idea of “Christian social responsibility” has been interpreted and implemented by two distinct generations of neo-evangelical social activists in contemporary South Korea in relation to their respective socio-historical experiences of the Cold War and the 1980s democratic movement. Full article

In the last half of the twentieth century, neo-evangelicalism moved from an anticommunist nationalist consensus to a new internationalism characterized by concern for human rights, justice, and economic development. Case studies of World Vision, a global relief and development organization, and InterVarsity Christian Fellowship, a campus ministry, demonstrate that this trajectory was due in part to a growing global reflex in which many missionaries and third-world evangelicals “spoke back” to American evangelicalism. Interpreting the Bible for themselves—and increasingly for American evangelicals—substantial numbers of non-Western converts and missionaries offered sharp criticisms of American politics, culture, and capitalism. These critiques, sacralized by their origins on the mission field, helped turn some young evangelicals toward Vietnam protests, poverty relief, civil rights, and a tempered nationalism. By the 1970s, these progressive elements—and a more resolute global concern generally—had become important markers of the evangelical left. Full article