Pentecostals after a Century: Global Perspectives on a Movement in Transition (original) (raw)
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Pentecostals: The Power of the Powerless
Dialog, 2002
Many researchers interpret Pentecostalism in terms of external factors such as European and North American history or economics. In this article Pentecostalism is examined from below, through qualitative interviews with women living in poverty in Santiago, Chile. The analysis shows how Pentecostalism led to a new theology where the believer became the subject of her own life. Social ascent was made through ecstatic experiences of the spirit in a caring community which directed the individual towards "a female ethos." This subjective change affected social changes in Chile under dictatorship but not in state politics because parts of the Pentecostal hierarchy collaborated with Pinochet.
Pentecostalism and Social, Political, and Economic Development
2020
This article traces the global impact of Pentecostalism with reference to its definition, varieties, and statistics. It also discusses the subject of development from a theological perspective, considering how development applies to Pentecostalism. The first part considers the ambivalence involved in Pentecostal sociopolitical engagement, and then in the second part, discusses how Pentecostalism and development relate to each other. It gives examples throughout the article of how Pentecostals are involved in development projects and sociopolitical activities worldwide. Pentecostalism’s(Global(Impact( It now a well-known fact that Pentecostalism has spread across the world to such an extent that it is found in almost every country and has affected every denomination worldwide. This has happened in a remarkably short space of time, beginning in the early twentieth century but with most of it occurring in the past fifty years. There are many different movements accepted by scholars as ...
Pentecostalism as Popular Religiosity
International Review of Mission, 1989
In the editorial of the International Review of Mission of January 1986, Walter Hollenweger called attention to the outstanding theological and missiological challenge that the surprising growth of the Pentecostal type of Christianity represents. Taking into consideration David S. Barrett's predictions in the World Christian Encyclopedia, by the end of the twentieth century Pentecostal Christians (in their three main tendencies: classical Pentecostals, the charismatic movement in the traditional churches, and the "indigenous non-white churches") could reach a membership of two hundred and fifty million, that is, the same number as the membership of all the Protestant churches put together. ' The third world, particularly in Latin America, provides the most fertile soil for this type of religious proliferation. * JUAN SEPULVEDA is a Pentecostal pastor in Chile and former president of the Chilean Confraternity of Churches. He, in cooperation with Manuel Canales, Samuel Palma and Hugo Villela, formed the AMERINDA Study Team, which was responsible for a research project on pentecostalism, the results of which have been published under the title, La Subjetividud popular y la religion de 10s sectores populares: El campo Pentecostal ["Popular Subjectivity and the Religion of the Popular Sections: the Pentecostal field"], Santiago, Chile: SEPADE, 1987, (mimeographed). This article has been translated from Spanish by the Commission on World Mission and Evangelism of the World Council of Churches (WCC).
Pentecostalism as religion of periphery
2015
All the analyses we have developed throughout this dissertation point to a central element in the emergence and development of Pentecostalism, i.e., its raw material -the promise of religious salvation -is based on the idea of social ascension, particularly the ascension related to the integration of sub-integrated social groups to the dynamics of society.
HTS Teologiese Studies / Theological Studies
Early Pentecostals came mostly from the ranks of the marginalised and disenfranchised, leading some researchers to describe the origin, attraction and expansion of Pentecostalism as some form of Social Deprivation theory. The article hypothesises that its origins among the marginalised rather demonstrate its hermeneutical concerns, especially in its identification with the portrayal of Jesus in the Gospels and specifically with Luke. The early Pentecostal hermeneutic is described in terms of its predilection for the marginalised, and some of the most significant implications of such a hermeneutic for the contemporary movement that, to a large extent, lost its emphasis on the marginalised are portrayed.