Hugh McLeod
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780199298259
- eISBN:
- 9780191711619
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199298259.001.0001
- Subject:
- Religion, Religion and Society
The 1960s were a time of explosive religious change. In the Christian churches, it was a time of innovation from the ‘new theology’ and ‘new morality’ of Bishop Robinson, to the evangelicalism of the ...
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The 1960s were a time of explosive religious change. In the Christian churches, it was a time of innovation from the ‘new theology’ and ‘new morality’ of Bishop Robinson, to the evangelicalism of the Charismatic Movement, and of charismatic leaders, such as Pope John XXIII and Martin Luther King. But it was also a time of rapid social and cultural change when Christianity faced challenges from Eastern religions, from Marxism and feminism, and above all from new ‘affluent’ lifestyles. Using oral history, this book tells in detail how these movements and conflicts were experienced in England, but because the 1960s were an international phenomenon, it also looks at other countries, especially the USA and France. The book explains what happened to religion in the 1960s, why it happened, and how the events of that decade shaped the rest of the 20th century.Less
The 1960s were a time of explosive religious change. In the Christian churches, it was a time of innovation from the ‘new theology’ and ‘new morality’ of Bishop Robinson, to the evangelicalism of the Charismatic Movement, and of charismatic leaders, such as Pope John XXIII and Martin Luther King. But it was also a time of rapid social and cultural change when Christianity faced challenges from Eastern religions, from Marxism and feminism, and above all from new ‘affluent’ lifestyles. Using oral history, this book tells in detail how these movements and conflicts were experienced in England, but because the 1960s were an international phenomenon, it also looks at other countries, especially the USA and France. The book explains what happened to religion in the 1960s, why it happened, and how the events of that decade shaped the rest of the 20th century.
Edward L. Cleary
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813036083
- eISBN:
- 9780813038285
- Item type:
- book
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813036083.001.0001
- Subject:
- History, History of Religion
Much has been made of the dramatic rise of Protestantism in Latin America. Many view this as a sign that Catholicism's primacy in the region is at last beginning to wane. Overlooked by journalists ...
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Much has been made of the dramatic rise of Protestantism in Latin America. Many view this as a sign that Catholicism's primacy in the region is at last beginning to wane. Overlooked by journalists and scholars has been the parallel growth of Charismatic, or Pentecostal, Catholicism in the region. This book offers the first comprehensive treatment of this movement, revealing its importance to the Catholic Church as well as the people of Latin America. Catholic Charismatics have grown worldwide to several hundred million, among whom Latin Americans number approximately 73 million participants. These individuals are helping the church become more extroverted by drawing many into evangelizing and mission work. The movement has rapidly acquired an indigenous Latin American character and is now returning to the United States through migration and is affecting Catholicism in the United States. The author of this book has witnessed firsthand the birth and maturing of the Catholic Charismatic Renewal in Latin America as both a social scientist and a Dominican missionary. Drawing upon important findings of Latin American scholars and researchers, this book explores and analyzes the origins of the most important Catholic movement in Latin America and its notable expansion to all countries of the region, bringing with it unusual vitality and notable controversy about its practices.Less
Much has been made of the dramatic rise of Protestantism in Latin America. Many view this as a sign that Catholicism's primacy in the region is at last beginning to wane. Overlooked by journalists and scholars has been the parallel growth of Charismatic, or Pentecostal, Catholicism in the region. This book offers the first comprehensive treatment of this movement, revealing its importance to the Catholic Church as well as the people of Latin America. Catholic Charismatics have grown worldwide to several hundred million, among whom Latin Americans number approximately 73 million participants. These individuals are helping the church become more extroverted by drawing many into evangelizing and mission work. The movement has rapidly acquired an indigenous Latin American character and is now returning to the United States through migration and is affecting Catholicism in the United States. The author of this book has witnessed firsthand the birth and maturing of the Catholic Charismatic Renewal in Latin America as both a social scientist and a Dominican missionary. Drawing upon important findings of Latin American scholars and researchers, this book explores and analyzes the origins of the most important Catholic movement in Latin America and its notable expansion to all countries of the region, bringing with it unusual vitality and notable controversy about its practices.
David W. Kling
- Published in print:
- 2004
- Published Online:
- April 2005
- ISBN:
- 9780195130089
- eISBN:
- 9780199835393
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195130081.003.0008
- Subject:
- Religion, History of Christianity
This chapter focuses on the origins of Pentecostalism, giving special attention to its early twentieth-century historical and theological roots and its biblical basis in the Book of Acts.
This chapter focuses on the origins of Pentecostalism, giving special attention to its early twentieth-century historical and theological roots and its biblical basis in the Book of Acts.
Candy Gunther Brown
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780195393408
- eISBN:
- 9780199894390
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393408.001.0001
- Subject:
- Religion, World Religions
This book explains why Pentecostal and Charismatic Christianity is a rapidly growing global phenomenon. Although often caricatured and reduced to speaking in tongues (glossolalia), prosperity, or ...
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This book explains why Pentecostal and Charismatic Christianity is a rapidly growing global phenomenon. Although often caricatured and reduced to speaking in tongues (glossolalia), prosperity, or snake handling, this volume reveals that the primary appeal of pentecostalism is divine healing and deliverance from demons. Globalization heightens the threat and fear of disease, fueling growth of religions that are centrally concerned with healing. In Latin American, Asian, and African countries where world Christianity is growing most rapidly, as many as 80 to 90 percent of first-generation Christians attribute their conversions primarily to healing for themselves or family members. Even in the United States, 62 percent of Pentecostals report healing experiences. Contrary to popular stereotypes of flamboyant, fraudulent, anti-medical “faith healing” televangelists who preach a materialistic, “health-and-wealth gospel” or sensational “exorcism” of demons, this book offers a more nuanced portrait. The chapters illumine local variations, hybridities, and tensions in practices, depict human suffering and powerlessness, and explain the attractiveness to many of a global religious movement that promises material relief and empowerment by invoking “miracles” and spiritual resources. Achieving the twin goals of thick description and comparative analysis of global practices is best achieved by bringing area experts into conversation. Sociologists, anthropologists, historians, political scientists, theologians, and religious studies scholars from the United States, Europe, and Africa write about illness and healing on six continents. Read together, these chapters generate and set the agenda for a new program of scholarly inquiry into some of the largest forces of change reshaping today’s world—globalization, pentecostalism, and healing.Less
This book explains why Pentecostal and Charismatic Christianity is a rapidly growing global phenomenon. Although often caricatured and reduced to speaking in tongues (glossolalia), prosperity, or snake handling, this volume reveals that the primary appeal of pentecostalism is divine healing and deliverance from demons. Globalization heightens the threat and fear of disease, fueling growth of religions that are centrally concerned with healing. In Latin American, Asian, and African countries where world Christianity is growing most rapidly, as many as 80 to 90 percent of first-generation Christians attribute their conversions primarily to healing for themselves or family members. Even in the United States, 62 percent of Pentecostals report healing experiences. Contrary to popular stereotypes of flamboyant, fraudulent, anti-medical “faith healing” televangelists who preach a materialistic, “health-and-wealth gospel” or sensational “exorcism” of demons, this book offers a more nuanced portrait. The chapters illumine local variations, hybridities, and tensions in practices, depict human suffering and powerlessness, and explain the attractiveness to many of a global religious movement that promises material relief and empowerment by invoking “miracles” and spiritual resources. Achieving the twin goals of thick description and comparative analysis of global practices is best achieved by bringing area experts into conversation. Sociologists, anthropologists, historians, political scientists, theologians, and religious studies scholars from the United States, Europe, and Africa write about illness and healing on six continents. Read together, these chapters generate and set the agenda for a new program of scholarly inquiry into some of the largest forces of change reshaping today’s world—globalization, pentecostalism, and healing.
Simon Coleman
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780195393408
- eISBN:
- 9780199894390
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393408.003.0003
- Subject:
- Religion, World Religions
Focusing on the Word of Life, founded by Ulf Ekman in Uppsala, Sweden, this chapter explores tensions and affinities between health-and-wealth aspects of the Prosperity Gospel. Both health and wealth ...
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Focusing on the Word of Life, founded by Ulf Ekman in Uppsala, Sweden, this chapter explores tensions and affinities between health-and-wealth aspects of the Prosperity Gospel. Both health and wealth activate forms of materiality that challenge ascetic ideals and ritually constitute Charismatic personhood through transactions and mediations. Charismatic subjects are formed not only as individuals, but also—as “dividuals”—out of engagement with others through material exchanges, on local and global levels. Physical and financial entrepreneurship act as ritual complements, permitting reflection and action in relation both to the intimate self and to a wider, unbounded world. Materiality is in motion or contributes to motion; it does not accumulate for the sake of accumulation; it is both index and means of spiritual progress. People themselves form the most valued mediators of spiritual power, through touch and other semiotic forms, such as spoken words, books, or television images.Less
Focusing on the Word of Life, founded by Ulf Ekman in Uppsala, Sweden, this chapter explores tensions and affinities between health-and-wealth aspects of the Prosperity Gospel. Both health and wealth activate forms of materiality that challenge ascetic ideals and ritually constitute Charismatic personhood through transactions and mediations. Charismatic subjects are formed not only as individuals, but also—as “dividuals”—out of engagement with others through material exchanges, on local and global levels. Physical and financial entrepreneurship act as ritual complements, permitting reflection and action in relation both to the intimate self and to a wider, unbounded world. Materiality is in motion or contributes to motion; it does not accumulate for the sake of accumulation; it is both index and means of spiritual progress. People themselves form the most valued mediators of spiritual power, through touch and other semiotic forms, such as spoken words, books, or television images.
Cephas N. Omenyo
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780195393408
- eISBN:
- 9780199894390
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393408.003.0012
- Subject:
- Religion, World Religions
This chapter traces how Charismatic healing practices long prominent in African Independent Churches/African Instituted Churches and Pentecostal churches have become central in all the traditionally ...
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This chapter traces how Charismatic healing practices long prominent in African Independent Churches/African Instituted Churches and Pentecostal churches have become central in all the traditionally mainline/historic churches in Ghana, focusing on Akan ethnic churches: Roman Catholic Church in Ghana, Presbyterian Church of Ghana, and Methodist Church Ghana. Non-pentecostal Western missionaries established mainline churches in the early nineteenth century. To stem the exodus of members to AICs and Pentecostals, from the 1970s lay-led Charismatic renewal movements within mainline churches departed from missionary heritages influenced by an Enlightenment worldview developed in non-African cultures. For most Akan/African Christians, as for practitioners of African indigenous religions, religion must meet existential needs. The universe seems filled with benevolent and malevolent spirits; the Devil and demons cause sickness or render medicine impotent; and salvation includes healing and deliverance or liberation. When sick, Akans typically try hospitals, traditional healers, Muslim spiritualists, and churches until one finds healing.Less
This chapter traces how Charismatic healing practices long prominent in African Independent Churches/African Instituted Churches and Pentecostal churches have become central in all the traditionally mainline/historic churches in Ghana, focusing on Akan ethnic churches: Roman Catholic Church in Ghana, Presbyterian Church of Ghana, and Methodist Church Ghana. Non-pentecostal Western missionaries established mainline churches in the early nineteenth century. To stem the exodus of members to AICs and Pentecostals, from the 1970s lay-led Charismatic renewal movements within mainline churches departed from missionary heritages influenced by an Enlightenment worldview developed in non-African cultures. For most Akan/African Christians, as for practitioners of African indigenous religions, religion must meet existential needs. The universe seems filled with benevolent and malevolent spirits; the Devil and demons cause sickness or render medicine impotent; and salvation includes healing and deliverance or liberation. When sick, Akans typically try hospitals, traditional healers, Muslim spiritualists, and churches until one finds healing.
Thomas J. Csordas
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780195393408
- eISBN:
- 9780199894390
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393408.003.0017
- Subject:
- Religion, World Religions
The Catholic Charismatic Renewal movement, originating in the United States, centered in Rome, Italy, and spread as wide as India, Brazil, and Nigeria, invites reconsideration of center-periphery, ...
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The Catholic Charismatic Renewal movement, originating in the United States, centered in Rome, Italy, and spread as wide as India, Brazil, and Nigeria, invites reconsideration of center-periphery, local-global in the globalization of religion. Modern communication and travel technologies spread divine healing and deliverance practices. Contrary impulses toward universal culture and postmodern cultural fragmentation layer hybridity upon syncretism upon synthesis, as embodiment figures in reenchantment or resacralization of the world. In India, locally contextualized variations on pentecostal healing exhibit dislocations and juxtapositions of Hindu and Catholic elements, exerting influence from periphery to center of global culture. In Brazil, Renewalists exhibit virtuosity in manipulating electronic media to interact with Marian traditions, liberation theology, Kardecist spiritism, and Afro-Brazilian religions. In Nigeria, Renewal builds upon and transforms meanings of indigenous practices of traditional religions and Islam, emphasizing restitution as antidote to materialism (challenging generalizations about “Prosperity”), and spiritual warfare through deliverance from ancestral spirits.Less
The Catholic Charismatic Renewal movement, originating in the United States, centered in Rome, Italy, and spread as wide as India, Brazil, and Nigeria, invites reconsideration of center-periphery, local-global in the globalization of religion. Modern communication and travel technologies spread divine healing and deliverance practices. Contrary impulses toward universal culture and postmodern cultural fragmentation layer hybridity upon syncretism upon synthesis, as embodiment figures in reenchantment or resacralization of the world. In India, locally contextualized variations on pentecostal healing exhibit dislocations and juxtapositions of Hindu and Catholic elements, exerting influence from periphery to center of global culture. In Brazil, Renewalists exhibit virtuosity in manipulating electronic media to interact with Marian traditions, liberation theology, Kardecist spiritism, and Afro-Brazilian religions. In Nigeria, Renewal builds upon and transforms meanings of indigenous practices of traditional religions and Islam, emphasizing restitution as antidote to materialism (challenging generalizations about “Prosperity”), and spiritual warfare through deliverance from ancestral spirits.
Candy Gunther Brown
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780195393408
- eISBN:
- 9780199894390
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195393408.003.0018
- Subject:
- Religion, World Religions
Global Awakening (GA), founded by Randy Clark of the “Toronto Blessing,” headquartered in Pennsylvania, active in thirty-six countries, prominently Brazil, Mozambique, and India, exemplifies ...
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Global Awakening (GA), founded by Randy Clark of the “Toronto Blessing,” headquartered in Pennsylvania, active in thirty-six countries, prominently Brazil, Mozambique, and India, exemplifies transnational Charismatic networks whose healing practices fuel church growth. Exemplifying “Godly Love,” leaders of GA and affiliates Iris Ministries in Mozambique (Heidi and Rolland Baker), and prophetic-worship, music band Casa de Davi in Brazil (Davi Silva), avoid “Prosperity” but avowedly experienced divine love through healing, motivating cross-cultural benevolence. Christians in North America and Brazil identify as community members in a church universal. Shifting philosophies of short-term missions as reciprocal reverse patterns of colonialism and cultural imperialism, yet overlook complicity in material contexts of globalization. GA exports healing and evangelism models developed in Latin America, repackaged to promote democratization, emphasizing capacity of “ordinary” laity as agents of healing through “impartation.” Supernaturalism returns to the United States and Canada through rituals that assume activity of angels and demons.Less
Global Awakening (GA), founded by Randy Clark of the “Toronto Blessing,” headquartered in Pennsylvania, active in thirty-six countries, prominently Brazil, Mozambique, and India, exemplifies transnational Charismatic networks whose healing practices fuel church growth. Exemplifying “Godly Love,” leaders of GA and affiliates Iris Ministries in Mozambique (Heidi and Rolland Baker), and prophetic-worship, music band Casa de Davi in Brazil (Davi Silva), avoid “Prosperity” but avowedly experienced divine love through healing, motivating cross-cultural benevolence. Christians in North America and Brazil identify as community members in a church universal. Shifting philosophies of short-term missions as reciprocal reverse patterns of colonialism and cultural imperialism, yet overlook complicity in material contexts of globalization. GA exports healing and evangelism models developed in Latin America, repackaged to promote democratization, emphasizing capacity of “ordinary” laity as agents of healing through “impartation.” Supernaturalism returns to the United States and Canada through rituals that assume activity of angels and demons.
Harry S. Laver and Jeffrey J. Matthews (eds)
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9780813174723
- eISBN:
- 9780813174778
- Item type:
- book
- Publisher:
- University Press of Kentucky
- DOI:
- 10.5810/kentucky/9780813174723.001.0001
- Subject:
- History, Military History
The Art of Command provides biographical and topical portraits of exceptional leaders from all four branches of the United States armed forces. Laver and Matthews have identified eleven core ...
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The Art of Command provides biographical and topical portraits of exceptional leaders from all four branches of the United States armed forces. Laver and Matthews have identified eleven core characteristics of effective leadership, such as vision, charisma, determination, and integrity, and apply them to significant figures in American military history. In doing so, they argue that leadership is a learned and practiced skill, developed through conscious effort and mentoring by superiors. Tracing the careers, traits, and behaviors of eleven legendary leaders, including Ulysses Grant, George Marshall, Henry Arnold, and David Shoup, each chapter provides detailed critical analysis of a leader's personal development and leadership style. This historically grounded exploration delivers an insightful examination of various military command styles that transcend time, place, rank, and branch of service.Less
The Art of Command provides biographical and topical portraits of exceptional leaders from all four branches of the United States armed forces. Laver and Matthews have identified eleven core characteristics of effective leadership, such as vision, charisma, determination, and integrity, and apply them to significant figures in American military history. In doing so, they argue that leadership is a learned and practiced skill, developed through conscious effort and mentoring by superiors. Tracing the careers, traits, and behaviors of eleven legendary leaders, including Ulysses Grant, George Marshall, Henry Arnold, and David Shoup, each chapter provides detailed critical analysis of a leader's personal development and leadership style. This historically grounded exploration delivers an insightful examination of various military command styles that transcend time, place, rank, and branch of service.
Jon Bialecki
- Published in print:
- 2017
- Published Online:
- September 2017
- ISBN:
- 9780520294202
- eISBN:
- 9780520967410
- Item type:
- book
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520294202.001.0001
- Subject:
- Anthropology, Anthropology, Religion
What is the work that miracles do in American Charismatic Evangelicalism? How are miracles something that are at once unanticipated, and yet worked for? Finally, what do miracles tell us about ...
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What is the work that miracles do in American Charismatic Evangelicalism? How are miracles something that are at once unanticipated, and yet worked for? Finally, what do miracles tell us about Christianity, and even about the category of religion? A Diagram for Fire engages with those questions through an detailed ethnographic study of the Vineyard, a Southern-California originated American Evangelical movement known for believing that biblical-style miracles are something that all Christians can perform today. This book sees the miracle a resource and a challenge to institutional cohesion and human planning, and as an immanently-situated and fundamentally social means of producing change that operates through taking surprise and the unexpected, and using it to reimagine and reconfigure the will. A Diagram for Fire shows how this configuration of the miraculous shapes typical Pentecostal and Charismatic religious practices such as prophesy, speaking in tongues, healing, and battling demons; but it also shows how the miraculous as a configuration also ends up shaping other practices that seem far from the miracle, such as a sense of temporality, music, reading, economic choices, and both conservative and progressive political imaginaries. This book suggests that the open potential of the miracle, and the ironic constriction of the miracle’s potential through the intentional attempt to embrace it, has much to tell us not only about how contemporary Pentecostal and Charismatic Christianity both functions and changes, but about an underlying mutability that plays an important role in Christianity and even in religion writ large.Less
What is the work that miracles do in American Charismatic Evangelicalism? How are miracles something that are at once unanticipated, and yet worked for? Finally, what do miracles tell us about Christianity, and even about the category of religion? A Diagram for Fire engages with those questions through an detailed ethnographic study of the Vineyard, a Southern-California originated American Evangelical movement known for believing that biblical-style miracles are something that all Christians can perform today. This book sees the miracle a resource and a challenge to institutional cohesion and human planning, and as an immanently-situated and fundamentally social means of producing change that operates through taking surprise and the unexpected, and using it to reimagine and reconfigure the will. A Diagram for Fire shows how this configuration of the miraculous shapes typical Pentecostal and Charismatic religious practices such as prophesy, speaking in tongues, healing, and battling demons; but it also shows how the miraculous as a configuration also ends up shaping other practices that seem far from the miracle, such as a sense of temporality, music, reading, economic choices, and both conservative and progressive political imaginaries. This book suggests that the open potential of the miracle, and the ironic constriction of the miracle’s potential through the intentional attempt to embrace it, has much to tell us not only about how contemporary Pentecostal and Charismatic Christianity both functions and changes, but about an underlying mutability that plays an important role in Christianity and even in religion writ large.
Gladys Ganiel
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780199827732
- eISBN:
- 9780199950553
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199827732.003.0010
- Subject:
- Religion, Religion and Society
African evangelical/Pentecostal/charismatic (EPC) Christians—previously dismissed by scholars as apolitical—are becoming increasingly active socially and politically. This chapter presents a case ...
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African evangelical/Pentecostal/charismatic (EPC) Christians—previously dismissed by scholars as apolitical—are becoming increasingly active socially and politically. This chapter presents a case study of an EPC congregation in Harare. It demonstrates how the congregation provides short-term human security by responding to the needs of the poor, while at the same time creating space where people can develop the “self-expression values” necessary for long-term human security. The case study also demonstrates that even under authoritarian states, religious actors can actively choose to balance the immediate demands of short-term human security with the sometimes competing demands of long-term human security. Policymakers can benefit from a greater understanding of how religious actors strike this balance and from a greater appreciation of the variability, flexibility, and religious resources of EPC Christians in such contexts.Less
African evangelical/Pentecostal/charismatic (EPC) Christians—previously dismissed by scholars as apolitical—are becoming increasingly active socially and politically. This chapter presents a case study of an EPC congregation in Harare. It demonstrates how the congregation provides short-term human security by responding to the needs of the poor, while at the same time creating space where people can develop the “self-expression values” necessary for long-term human security. The case study also demonstrates that even under authoritarian states, religious actors can actively choose to balance the immediate demands of short-term human security with the sometimes competing demands of long-term human security. Policymakers can benefit from a greater understanding of how religious actors strike this balance and from a greater appreciation of the variability, flexibility, and religious resources of EPC Christians in such contexts.
Lionel Laborie
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780719089886
- eISBN:
- 9781526104007
- Item type:
- chapter
- Publisher:
- Manchester University Press
- DOI:
- 10.7228/manchester/9780719089886.003.0002
- Subject:
- History, British and Irish Early Modern History
Chapter 1 traces the footsteps of the French Prophets from their origins in the Cévennes mountains in Languedoc to their arrival in London in the summer 1706. It identities the Camisards as a poorer ...
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Chapter 1 traces the footsteps of the French Prophets from their origins in the Cévennes mountains in Languedoc to their arrival in London in the summer 1706. It identities the Camisards as a poorer Huguenot subculture animated by millenarian beliefs in prophecy and martyrdom. Unlike mainstream Huguenots, who abjured or fled in exile at the revocation of the Edict of Nantes (1685), the Camisards took up arms against their Catholic persecutors in 1702 and thus fought the last French war of religion under the alleged guidance of the Holy Spirit. While their rebellion had been largely crushed by 1705, three Camisards found refuge in England, where they soon started a new millenarian movement: ‘the French Prophets’.Less
Chapter 1 traces the footsteps of the French Prophets from their origins in the Cévennes mountains in Languedoc to their arrival in London in the summer 1706. It identities the Camisards as a poorer Huguenot subculture animated by millenarian beliefs in prophecy and martyrdom. Unlike mainstream Huguenots, who abjured or fled in exile at the revocation of the Edict of Nantes (1685), the Camisards took up arms against their Catholic persecutors in 1702 and thus fought the last French war of religion under the alleged guidance of the Holy Spirit. While their rebellion had been largely crushed by 1705, three Camisards found refuge in England, where they soon started a new millenarian movement: ‘the French Prophets’.
Michael J. McClymond and Gerald R. McDermott
- Published in print:
- 2011
- Published Online:
- May 2012
- ISBN:
- 9780199791606
- eISBN:
- 9780199932290
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199791606.003.0042
- Subject:
- Religion, Theology
Edwards's theology of revival has extended well beyond the Great Awakening. His desire to maintain a balance between openness and caution has resulted in selective readings by a variety of groups and ...
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Edwards's theology of revival has extended well beyond the Great Awakening. His desire to maintain a balance between openness and caution has resulted in selective readings by a variety of groups and individuals from the nineteenth century to the present day. For example, Charles Finney associated himself with Edwards while simultaneously rejecting many aspects of his theology. Charles Hodge was more severe, eventually concluding that the revivals had gone wrong under Edwards's watch. Although Wesleyan roots have dominated the current understanding of Pentecostalism, Edwards once again reemerged as a key figure in the Charismatic renewal movement in the 1960s-70s, the Vineyard Church in the 1980s, and the Toronto Blessing in the 1990s. Proponents and opponents alike appeal to Edwards for support.Less
Edwards's theology of revival has extended well beyond the Great Awakening. His desire to maintain a balance between openness and caution has resulted in selective readings by a variety of groups and individuals from the nineteenth century to the present day. For example, Charles Finney associated himself with Edwards while simultaneously rejecting many aspects of his theology. Charles Hodge was more severe, eventually concluding that the revivals had gone wrong under Edwards's watch. Although Wesleyan roots have dominated the current understanding of Pentecostalism, Edwards once again reemerged as a key figure in the Charismatic renewal movement in the 1960s-70s, the Vineyard Church in the 1980s, and the Toronto Blessing in the 1990s. Proponents and opponents alike appeal to Edwards for support.
Deidre Helen Crumbley
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039848
- eISBN:
- 9780813043791
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039848.003.0005
- Subject:
- History, History of Religion
This chapter explores the notion of “family” that pervades the institutional organization of The Church, with special attention to the role of kinship and spiritual adoption in community formation ...
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This chapter explores the notion of “family” that pervades the institutional organization of The Church, with special attention to the role of kinship and spiritual adoption in community formation and interpersonal relationships. Because her visions, call, personality, and charismatic authority are intimately tied to the institutional history of The Church, this chapter opens with a biographical sketch of the pastor-founder. This chapter also explores gender and age as organizing principles; charismatic authority in the life of The Church; and, the role of Biblical authority in legitimizing institutional strategies. Women's leadership in The Church, with special attention to ambiguous beliefs and practices surrounding the female body and the shift from sole female leadership to power-sharing by female and male founding elders is another focus of chapter 5. Finally, this chapter identifies the major families that comprise The Church and their roles in recruiting new members, as well as office distribution patterns within families and how these patterns have changed over time.Less
This chapter explores the notion of “family” that pervades the institutional organization of The Church, with special attention to the role of kinship and spiritual adoption in community formation and interpersonal relationships. Because her visions, call, personality, and charismatic authority are intimately tied to the institutional history of The Church, this chapter opens with a biographical sketch of the pastor-founder. This chapter also explores gender and age as organizing principles; charismatic authority in the life of The Church; and, the role of Biblical authority in legitimizing institutional strategies. Women's leadership in The Church, with special attention to ambiguous beliefs and practices surrounding the female body and the shift from sole female leadership to power-sharing by female and male founding elders is another focus of chapter 5. Finally, this chapter identifies the major families that comprise The Church and their roles in recruiting new members, as well as office distribution patterns within families and how these patterns have changed over time.
Deidre Helen Crumbley
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039848
- eISBN:
- 9780813043791
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039848.003.0006
- Subject:
- History, History of Religion
In the call and response tradition of African American churches, the concluding chapter reflects on ways in which this book responds to calls for serious scholarship in religious ethnography. As part ...
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In the call and response tradition of African American churches, the concluding chapter reflects on ways in which this book responds to calls for serious scholarship in religious ethnography. As part of that response, it highlights several new perspectives and directions for future research suggested by the current findings: (1) the creative ways in which gender and age may be configured in grass roots institution-building; (2) the position of Sanctified churches, not as bastions of anti-intellectualism but as venues of communal intellectual activity where academic achievement is valued and promoted; (3) the twin dimensions of charismatic leadership that also demonstrates bureaucratic acumen; and (4) the workings of a spirit-grounded “Hermeneutics of Suspicion” that promotes social critique and activism.Less
In the call and response tradition of African American churches, the concluding chapter reflects on ways in which this book responds to calls for serious scholarship in religious ethnography. As part of that response, it highlights several new perspectives and directions for future research suggested by the current findings: (1) the creative ways in which gender and age may be configured in grass roots institution-building; (2) the position of Sanctified churches, not as bastions of anti-intellectualism but as venues of communal intellectual activity where academic achievement is valued and promoted; (3) the twin dimensions of charismatic leadership that also demonstrates bureaucratic acumen; and (4) the workings of a spirit-grounded “Hermeneutics of Suspicion” that promotes social critique and activism.
Edward L. Cleary
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813036083
- eISBN:
- 9780813038285
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813036083.003.0002
- Subject:
- History, History of Religion
Father Francis MacNutt, a midwestern Dominican friar, provided the first spark in many Latin American countries for the Catholic Charismatic movement. Notably he preached for the initial Life in the ...
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Father Francis MacNutt, a midwestern Dominican friar, provided the first spark in many Latin American countries for the Catholic Charismatic movement. Notably he preached for the initial Life in the Spirit retreats with a team of Catholics and Protestants, composed of both men and women. His influence in starting the movement was felt in many countries. A radically different paradigm in any field, such as medicine or theology, can be challenging for people to accept. This was true also of the Catholic Charismatic movement and this was especially evident in Bolivia. MacNutt, who proposed the new paradigm of the Charismatic Renewal, believed that “particularly in Bolivia, several missionaries understood the vision of combining the message of the Church's preferential option for the poor, together with the need of the power of the Spirit.” This religious movement was not externally imposed upon adherents who joined the movement.Less
Father Francis MacNutt, a midwestern Dominican friar, provided the first spark in many Latin American countries for the Catholic Charismatic movement. Notably he preached for the initial Life in the Spirit retreats with a team of Catholics and Protestants, composed of both men and women. His influence in starting the movement was felt in many countries. A radically different paradigm in any field, such as medicine or theology, can be challenging for people to accept. This was true also of the Catholic Charismatic movement and this was especially evident in Bolivia. MacNutt, who proposed the new paradigm of the Charismatic Renewal, believed that “particularly in Bolivia, several missionaries understood the vision of combining the message of the Church's preferential option for the poor, together with the need of the power of the Spirit.” This religious movement was not externally imposed upon adherents who joined the movement.
Edward L. Cleary
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813036083
- eISBN:
- 9780813038285
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813036083.003.0003
- Subject:
- History, History of Religion
In contrast to many other Latin American countries, the Catholic Charismatic Renewal thrived in a country which exhibited perhaps the least amount of religious competition. This country was Colombia. ...
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In contrast to many other Latin American countries, the Catholic Charismatic Renewal thrived in a country which exhibited perhaps the least amount of religious competition. This country was Colombia. A twenty-year review of religion in Colombia shows that the number of Protestants in the country comes to about 4 percent, of whom Pentecostals are presumed to constitute about half. Nonetheless, competition appeared to be at a high pitch with numerous Pentecostal and evangelical groups in the country vying for attention and for new members in the turbulent environment of civil war and the state's incapacity to protect its citizens. Minuto de Dios, where the Charismatic Renewal movement commenced in the country, was a lower-class area and the Colombian movement maintained a strong allegiance of lower-class members into the 1990s and beyond, shown by Minuto's efforts to extend educational opportunities to the poor, including Uniminuto, its university.Less
In contrast to many other Latin American countries, the Catholic Charismatic Renewal thrived in a country which exhibited perhaps the least amount of religious competition. This country was Colombia. A twenty-year review of religion in Colombia shows that the number of Protestants in the country comes to about 4 percent, of whom Pentecostals are presumed to constitute about half. Nonetheless, competition appeared to be at a high pitch with numerous Pentecostal and evangelical groups in the country vying for attention and for new members in the turbulent environment of civil war and the state's incapacity to protect its citizens. Minuto de Dios, where the Charismatic Renewal movement commenced in the country, was a lower-class area and the Colombian movement maintained a strong allegiance of lower-class members into the 1990s and beyond, shown by Minuto's efforts to extend educational opportunities to the poor, including Uniminuto, its university.
Edward L. Cleary
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813036083
- eISBN:
- 9780813038285
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813036083.003.0005
- Subject:
- History, History of Religion
The Charismatic Renewal took hold in Brazil more widely than most countries in Latin America. The fact that the renewal was extensive was largely ignored by progressives who did not agree with the ...
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The Charismatic Renewal took hold in Brazil more widely than most countries in Latin America. The fact that the renewal was extensive was largely ignored by progressives who did not agree with the reputed conservative qualities of Charismaticism in the first three decades after it took hold. They also overlooked the word-of-mouth information about the movement. They could be excused for not having a comprehensive view of the movement because Brazil is so large geographically that very few observers had a full view of the religious situation in the country. Now, however, foreign and domestic research resources have been put to use to poll Brazilians about important aspects of their own religion. The Charismatic Renewal penetrated youth culture, assimilated musical styles, and adopted secular communications media for its message. It also renewed religious language and reinforced religion as an everyday part of life rather than a marginal or Sunday event for Brazilians.Less
The Charismatic Renewal took hold in Brazil more widely than most countries in Latin America. The fact that the renewal was extensive was largely ignored by progressives who did not agree with the reputed conservative qualities of Charismaticism in the first three decades after it took hold. They also overlooked the word-of-mouth information about the movement. They could be excused for not having a comprehensive view of the movement because Brazil is so large geographically that very few observers had a full view of the religious situation in the country. Now, however, foreign and domestic research resources have been put to use to poll Brazilians about important aspects of their own religion. The Charismatic Renewal penetrated youth culture, assimilated musical styles, and adopted secular communications media for its message. It also renewed religious language and reinforced religion as an everyday part of life rather than a marginal or Sunday event for Brazilians.
Edward L. Cleary
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813036083
- eISBN:
- 9780813038285
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813036083.003.0007
- Subject:
- History, History of Religion
Latin America's other large country, besides Brazil, a growing power in world trade, especially as a producer of oil, also enjoyed a great expansion of the Catholic Charismatic Renewal within its ...
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Latin America's other large country, besides Brazil, a growing power in world trade, especially as a producer of oil, also enjoyed a great expansion of the Catholic Charismatic Renewal within its borders. This country is of course Mexico. Despite the relatively small percentage of evangelicals in Mexico, Mexican Catholics felt themselves under siege from them, as well as from Pentecostals, Mormons, and traditional indigenous religions, during most of the twentieth century and the start of the twenty-first century. But despite the numbers and resources of many Protestant missionaries, Mexican Catholics mostly managed to hold their own; that is, in spite of numerous newspaper reports in the United States of Catholic losses, especially in rural areas, the census data on religion in Mexico has shown little change in terms of membership. The Mexican Catholic Charismatic Renewal became a socioreligious laboratory that is remarkable for several findings, which are discussed in this chapter.Less
Latin America's other large country, besides Brazil, a growing power in world trade, especially as a producer of oil, also enjoyed a great expansion of the Catholic Charismatic Renewal within its borders. This country is of course Mexico. Despite the relatively small percentage of evangelicals in Mexico, Mexican Catholics felt themselves under siege from them, as well as from Pentecostals, Mormons, and traditional indigenous religions, during most of the twentieth century and the start of the twenty-first century. But despite the numbers and resources of many Protestant missionaries, Mexican Catholics mostly managed to hold their own; that is, in spite of numerous newspaper reports in the United States of Catholic losses, especially in rural areas, the census data on religion in Mexico has shown little change in terms of membership. The Mexican Catholic Charismatic Renewal became a socioreligious laboratory that is remarkable for several findings, which are discussed in this chapter.
Edward L. Cleary
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813036083
- eISBN:
- 9780813038285
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813036083.003.0008
- Subject:
- History, History of Religion
Beyond Brazil and Mexico, five other South American countries have shown a remarkable growth of Catholic Charismatics: Argentina, Venezuela, Peru, Chile, and Ecuador. These countries form an ...
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Beyond Brazil and Mexico, five other South American countries have shown a remarkable growth of Catholic Charismatics: Argentina, Venezuela, Peru, Chile, and Ecuador. These countries form an exceptionally strong middle sector of the Charismatic Renewal movement. Argentina had a large clerical presence in the movement. The lack of clerical presence is notable in all the other countries under consideration here. That liberation theology had a strong acceptance among the clergy in these countries, especially the foreign missionary clergy, may account for lack of recruitment of clergy. But, focusing more on lay leadership, these countries tended to have an abundance of lay revitalization movements. While Chile did not have a national indigenous movement, it did have significant indigenous activism sponsored by the church. Argentina lagged in the abundance of lay movements but was one of the earliest strongholds of Catholic Action and a core lay leadership sector.Less
Beyond Brazil and Mexico, five other South American countries have shown a remarkable growth of Catholic Charismatics: Argentina, Venezuela, Peru, Chile, and Ecuador. These countries form an exceptionally strong middle sector of the Charismatic Renewal movement. Argentina had a large clerical presence in the movement. The lack of clerical presence is notable in all the other countries under consideration here. That liberation theology had a strong acceptance among the clergy in these countries, especially the foreign missionary clergy, may account for lack of recruitment of clergy. But, focusing more on lay leadership, these countries tended to have an abundance of lay revitalization movements. While Chile did not have a national indigenous movement, it did have significant indigenous activism sponsored by the church. Argentina lagged in the abundance of lay movements but was one of the earliest strongholds of Catholic Action and a core lay leadership sector.
