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.
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.
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.
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.
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.
Milmon F. Harrison
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195153132
- eISBN:
- 9780199784578
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153138.003.0008
- Subject:
- Religion, Religion and Society
This concluding chapter discusses the overall meaning of the Word of Faith Movement and the doctrine that has captivated so many believers. Topics covered include the Faith Message and social class, ...
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This concluding chapter discusses the overall meaning of the Word of Faith Movement and the doctrine that has captivated so many believers. Topics covered include the Faith Message and social class, the Faith Message in African American religious history, Word of Faith Movement as contemporary American religion, and the Faith Message as ideology of transition.Less
This concluding chapter discusses the overall meaning of the Word of Faith Movement and the doctrine that has captivated so many believers. Topics covered include the Faith Message and social class, the Faith Message in African American religious history, Word of Faith Movement as contemporary American religion, and the Faith Message as ideology of transition.
Joseph W. Williams
- Published in print:
- 2013
- Published Online:
- January 2013
- ISBN:
- 9780199765676
- eISBN:
- 9780199315871
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199765676.003.0006
- Subject:
- Religion, Church History
This chapter examines pentecostals' and charismatics' participation since the 1970s in a widespread U.S. diet culture and their increasing commodification of divine healing. Whereas believers' ...
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This chapter examines pentecostals' and charismatics' participation since the 1970s in a widespread U.S. diet culture and their increasing commodification of divine healing. Whereas believers' fascination with the interconnections among diet, health, and physical perfection initially manifested most clearly in the writings of weight-loss gurus in the pentecostal-charismatic movement, by the 1980s and especially the 1990s, more and more professional healers had emerged who zeroed in on the importance of a natural diet for both health and healing. Key figures spurring this transition included Maureen Salaman, Reginald Cherry, Don Colbert, and Jordan Rubin. Their writings, which often promoted forms of healing closely tied to naturopathic medicine, sought to establish biblical justifications not only for specific diets but also for a wide range of alternative healing methodologies. The chapter concludes with discussion of the commodification of divine healing. In making the healing process more predictable, healers at the turn of the twenty-first century learned that they could make the healing process profitable as well.Less
This chapter examines pentecostals' and charismatics' participation since the 1970s in a widespread U.S. diet culture and their increasing commodification of divine healing. Whereas believers' fascination with the interconnections among diet, health, and physical perfection initially manifested most clearly in the writings of weight-loss gurus in the pentecostal-charismatic movement, by the 1980s and especially the 1990s, more and more professional healers had emerged who zeroed in on the importance of a natural diet for both health and healing. Key figures spurring this transition included Maureen Salaman, Reginald Cherry, Don Colbert, and Jordan Rubin. Their writings, which often promoted forms of healing closely tied to naturopathic medicine, sought to establish biblical justifications not only for specific diets but also for a wide range of alternative healing methodologies. The chapter concludes with discussion of the commodification of divine healing. In making the healing process more predictable, healers at the turn of the twenty-first century learned that they could make the healing process profitable as well.
Milmon F. Harrison
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195153132
- eISBN:
- 9780199784578
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153138.003.0003
- Subject:
- Religion, Religion and Society
This chapter presents the stories of three people that highlight and express some of the dominant themes to emerge in talking to people about so personal and intimate a topic as their faith. These ...
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This chapter presents the stories of three people that highlight and express some of the dominant themes to emerge in talking to people about so personal and intimate a topic as their faith. These include the stories of “Cassandra”, an African American woman in her mid-30s who worked as a social worker at the Sacramento County Child Protective Services; “Russell,” a married Baby Boomer who was raised in a Jewish household but has been with the Word of Faith Movement since its early days in the late 1970s; and “Katia”, a single, 25-year-old immigrant from Ukraine. Their accounts of their personal experiences and insights demonstrate that the understanding and meaning of religion as it is lived in everyday contexts can be quite nuanced and complicated, and often fraught with difficulty. Their stories help bring abstract points of doctrine into the realm of the concrete and the real.Less
This chapter presents the stories of three people that highlight and express some of the dominant themes to emerge in talking to people about so personal and intimate a topic as their faith. These include the stories of “Cassandra”, an African American woman in her mid-30s who worked as a social worker at the Sacramento County Child Protective Services; “Russell,” a married Baby Boomer who was raised in a Jewish household but has been with the Word of Faith Movement since its early days in the late 1970s; and “Katia”, a single, 25-year-old immigrant from Ukraine. Their accounts of their personal experiences and insights demonstrate that the understanding and meaning of religion as it is lived in everyday contexts can be quite nuanced and complicated, and often fraught with difficulty. Their stories help bring abstract points of doctrine into the realm of the concrete and the real.
Joseph W. Williams
- Published in print:
- 2013
- Published Online:
- January 2013
- ISBN:
- 9780199765676
- eISBN:
- 9780199315871
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199765676.003.0005
- Subject:
- Religion, Church History
This chapter traces pentecostals' and charismatics' increasing embrace of mental forms of healing associated with psychology and the New Thought tradition. Among charismatics, Agnes Sanford proved ...
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This chapter traces pentecostals' and charismatics' increasing embrace of mental forms of healing associated with psychology and the New Thought tradition. Among charismatics, Agnes Sanford proved especially influential in the formation of ministries of inner healing. Through Sanford and her successors, for example Ruth Carter Stapleton and Francis MacNutt, numerous adherents in the pentecostal-charismatic movement were exposed to basic psychological principles and teachings regarding the power of visualization. Individuals who closely identified with traditional pentecostalism often resisted inner healing practitioners' efforts to combine divine healing with psychology, yet even here proponents of Word of Faith emphases who stressed the power of positive confession likewise depicted the mind as crucial to the healing process. Some of the most successful Christian ministries at the turn of the twenty-first century, in fact, involved T. D. Jakes, Joyce Meyer, and other figures who successfully combined Word of Faith themes with the spiritualized forms of popular psychology associated with U.S. therapeutic culture.Less
This chapter traces pentecostals' and charismatics' increasing embrace of mental forms of healing associated with psychology and the New Thought tradition. Among charismatics, Agnes Sanford proved especially influential in the formation of ministries of inner healing. Through Sanford and her successors, for example Ruth Carter Stapleton and Francis MacNutt, numerous adherents in the pentecostal-charismatic movement were exposed to basic psychological principles and teachings regarding the power of visualization. Individuals who closely identified with traditional pentecostalism often resisted inner healing practitioners' efforts to combine divine healing with psychology, yet even here proponents of Word of Faith emphases who stressed the power of positive confession likewise depicted the mind as crucial to the healing process. Some of the most successful Christian ministries at the turn of the twenty-first century, in fact, involved T. D. Jakes, Joyce Meyer, and other figures who successfully combined Word of Faith themes with the spiritualized forms of popular psychology associated with U.S. therapeutic culture.
Steve Bruce
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9780198854111
- eISBN:
- 9780191888465
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198854111.003.0005
- Subject:
- Religion, Religion and Society
In the 1970s, British Protestant churches were changed by a movement that criticized formality and tradition as ‘churchianity’ and claimed access to the supernatural ‘gifts of the spirit’. Large ...
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In the 1970s, British Protestant churches were changed by a movement that criticized formality and tradition as ‘churchianity’ and claimed access to the supernatural ‘gifts of the spirit’. Large numbers of loosely networked fellowships were formed, and many mainstream congregations adopted the movement’s rock-music worship style. Its embodiment in the Alpha course training programme was widely adopted. But the movement attracted few non-Christians, and it peaked in the 1990s, because the pool from which it recruited—young Christians put off the mainstream by conservative mores and traditional worship—was shrinking. Its emphasis on personal experience rather than shared belief meant that, instead of revitalizing the churches, it served as a bridge from conventional faith to personal idiosyncrasy and indifference.Less
In the 1970s, British Protestant churches were changed by a movement that criticized formality and tradition as ‘churchianity’ and claimed access to the supernatural ‘gifts of the spirit’. Large numbers of loosely networked fellowships were formed, and many mainstream congregations adopted the movement’s rock-music worship style. Its embodiment in the Alpha course training programme was widely adopted. But the movement attracted few non-Christians, and it peaked in the 1990s, because the pool from which it recruited—young Christians put off the mainstream by conservative mores and traditional worship—was shrinking. Its emphasis on personal experience rather than shared belief meant that, instead of revitalizing the churches, it served as a bridge from conventional faith to personal idiosyncrasy and indifference.
Milmon F. Harrison
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195153132
- eISBN:
- 9780199784578
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153138.003.0005
- Subject:
- Religion, Religion and Society
This chapter provides insight on the culture within the movement by focusing on one of the member congregations of the Word of Faith Movement — Faith Christian Center in Sacramento, California. This ...
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This chapter provides insight on the culture within the movement by focusing on one of the member congregations of the Word of Faith Movement — Faith Christian Center in Sacramento, California. This congregation teaches the Faith Message to literally thousands of people each week through worship services, Bible studies, and the weekly television broadcast. This church is therefore a major site on the map of the Word of Faith Movement in northern California. The culture inside the ministry, worship services, the faith message and needs of the ministry, and dealing with diversity are discussed.Less
This chapter provides insight on the culture within the movement by focusing on one of the member congregations of the Word of Faith Movement — Faith Christian Center in Sacramento, California. This congregation teaches the Faith Message to literally thousands of people each week through worship services, Bible studies, and the weekly television broadcast. This church is therefore a major site on the map of the Word of Faith Movement in northern California. The culture inside the ministry, worship services, the faith message and needs of the ministry, and dealing with diversity are discussed.
Columba Graham Flegg
- Published in print:
- 1992
- Published Online:
- October 2011
- ISBN:
- 9780198263357
- eISBN:
- 9780191682490
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263357.003.0006
- Subject:
- Religion, Church History
This concluding chapter sums up the key findings of this study on the history of the Catholic Apostolic Church. It describes the Catholic Apostolic Church in its historical, social, and religious ...
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This concluding chapter sums up the key findings of this study on the history of the Catholic Apostolic Church. It describes the Catholic Apostolic Church in its historical, social, and religious contexts, its strengths and weaknesses, and its ethos and tradition. It also discusses the significance of the Catholic Apostolic apocalyptic philosophy for the modern charismatic movement and its ecumenism for the uniqueness and the comprehensiveness of Catholic Apostolic's witness.Less
This concluding chapter sums up the key findings of this study on the history of the Catholic Apostolic Church. It describes the Catholic Apostolic Church in its historical, social, and religious contexts, its strengths and weaknesses, and its ethos and tradition. It also discusses the significance of the Catholic Apostolic apocalyptic philosophy for the modern charismatic movement and its ecumenism for the uniqueness and the comprehensiveness of Catholic Apostolic's witness.
Milmon F. Harrison
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195153132
- eISBN:
- 9780199784578
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153138.003.0004
- Subject:
- Religion, Religion and Society
This chapter continues to focus on the three people introduced in Chapter 1 and presents their stories about how the Word of Faith Movement changed their lives. How members integrate the whole of the ...
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This chapter continues to focus on the three people introduced in Chapter 1 and presents their stories about how the Word of Faith Movement changed their lives. How members integrate the whole of the Faith Message into some of the most mundane aspects of their daily lives is discussed.Less
This chapter continues to focus on the three people introduced in Chapter 1 and presents their stories about how the Word of Faith Movement changed their lives. How members integrate the whole of the Faith Message into some of the most mundane aspects of their daily lives is discussed.
Milmon F. Harrison
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780195153132
- eISBN:
- 9780199784578
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153138.003.0006
- Subject:
- Religion, Religion and Society
This chapter focuses on the difficult positions faced by some people as they attempt both to live out the teachings of the Faith Message and to serve the needs of the ministry. It discusses four ...
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This chapter focuses on the difficult positions faced by some people as they attempt both to live out the teachings of the Faith Message and to serve the needs of the ministry. It discusses four coping strategies church members use to cope with the demands placed upon them: filtering, venting networks, break taking, and, leaving the church permanently. Filtering is the active, intentional practice of accepting certain parts of the pastor's interpretation of scripture (or definition of the situation in terms of practice) while consciously rejecting others. Venting networks emerged out of social interactions in which members — who may or may not be deemed “disgruntled” but who have something to say that may be interpreted by others as against the dominant view — are able to critique and to give voice to their disagreements or discontents concerning some aspect of their experiences in the church. Break taking involves members voluntarily removing themselves either from their position in the church as a worker for a period of time before returning at some later date or staying away from the ministry altogether for a period of time.Less
This chapter focuses on the difficult positions faced by some people as they attempt both to live out the teachings of the Faith Message and to serve the needs of the ministry. It discusses four coping strategies church members use to cope with the demands placed upon them: filtering, venting networks, break taking, and, leaving the church permanently. Filtering is the active, intentional practice of accepting certain parts of the pastor's interpretation of scripture (or definition of the situation in terms of practice) while consciously rejecting others. Venting networks emerged out of social interactions in which members — who may or may not be deemed “disgruntled” but who have something to say that may be interpreted by others as against the dominant view — are able to critique and to give voice to their disagreements or discontents concerning some aspect of their experiences in the church. Break taking involves members voluntarily removing themselves either from their position in the church as a worker for a period of time before returning at some later date or staying away from the ministry altogether for a period of time.
Joseph W. Williams
- Published in print:
- 2013
- Published Online:
- January 2013
- ISBN:
- 9780199765676
- eISBN:
- 9780199315871
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199765676.003.0007
- Subject:
- Religion, Church History
This chapter highlights the implications of pentecostals' and charismatics' adoption of healing practices closely tied to the metaphysical tradition in the United States over the course of the ...
More
This chapter highlights the implications of pentecostals' and charismatics' adoption of healing practices closely tied to the metaphysical tradition in the United States over the course of the twentieth century. The pushes to merge divine healing and medicine, to find parallels between biblical dietary guidelines and modern research in nutrition, and to spiritualize psychology—each brought believers into a close relationship with mainstream trends in the U.S. healing marketplace and purchased wide influence not only among individuals associated with evangelicalism but also in the broader U.S. culture. While important tensions continued to separate individuals in the pentecostal-charismatic movement from practitioners of metaphysical religion, by the turn of the twenty-first century a shared “off-modern” sensibility played a pivotal role in both groups' growing appeal throughout U.S. culture as they combined enthusiasm for modern science with a nostalgic longing for a lost Edenic past.Less
This chapter highlights the implications of pentecostals' and charismatics' adoption of healing practices closely tied to the metaphysical tradition in the United States over the course of the twentieth century. The pushes to merge divine healing and medicine, to find parallels between biblical dietary guidelines and modern research in nutrition, and to spiritualize psychology—each brought believers into a close relationship with mainstream trends in the U.S. healing marketplace and purchased wide influence not only among individuals associated with evangelicalism but also in the broader U.S. culture. While important tensions continued to separate individuals in the pentecostal-charismatic movement from practitioners of metaphysical religion, by the turn of the twenty-first century a shared “off-modern” sensibility played a pivotal role in both groups' growing appeal throughout U.S. culture as they combined enthusiasm for modern science with a nostalgic longing for a lost Edenic past.
Jane Skjoldli
- Published in print:
- 2014
- Published Online:
- March 2015
- ISBN:
- 9780199315314
- eISBN:
- 9780190258245
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:osobl/9780199315314.003.0006
- Subject:
- Religion, World Religions
This chapter aims to show that charismatic movements can be controversial enough on their own—even without being classified as new religions movements (NRMs)—by tracing the development of charismatic ...
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This chapter aims to show that charismatic movements can be controversial enough on their own—even without being classified as new religions movements (NRMs)—by tracing the development of charismatic practices within the Jesus People, Calvary Chapel, and Vineyard movements. Central questions are: How did the controversies arise? How did they affect the movements and their central figures? What can these events teach us about charismatic practices as an emic category?Less
This chapter aims to show that charismatic movements can be controversial enough on their own—even without being classified as new religions movements (NRMs)—by tracing the development of charismatic practices within the Jesus People, Calvary Chapel, and Vineyard movements. Central questions are: How did the controversies arise? How did they affect the movements and their central figures? What can these events teach us about charismatic practices as an emic category?
Kate Bowler
- Published in print:
- 2013
- Published Online:
- September 2013
- ISBN:
- 9780199827695
- eISBN:
- 9780199345342
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199827695.003.0002
- Subject:
- Religion, Religion and Society
This chapter shows how the prosperity gospel was born out of from the postwar pentecostal revivals and spread far beyond it a decade later. It traces three important shifts. First, it examines the ...
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This chapter shows how the prosperity gospel was born out of from the postwar pentecostal revivals and spread far beyond it a decade later. It traces three important shifts. First, it examines the rise of pentecostal confidence in the power of the faith to make words works. Second, it illustrates how as more and more preachers (like Kenneth Hagin, Oral Roberts, A. A. Allen, and T. L. Osborn) began to add money and happiness to the list of things that God could do. It paralleled the wider turn to positive thinking represented by preachers like Norman Vincent Peale. Third, the prosperity gospel gained momentum throughout the 1950s and 1960s as the healing revival spilled into a new revival, what became known as the charismatic movement. The prosperity gospel, in one generation, had outgrown pentecostalism with an expanding network of magazines, radio and television shows, conferences, crusades, bible schools, and fellowships.Less
This chapter shows how the prosperity gospel was born out of from the postwar pentecostal revivals and spread far beyond it a decade later. It traces three important shifts. First, it examines the rise of pentecostal confidence in the power of the faith to make words works. Second, it illustrates how as more and more preachers (like Kenneth Hagin, Oral Roberts, A. A. Allen, and T. L. Osborn) began to add money and happiness to the list of things that God could do. It paralleled the wider turn to positive thinking represented by preachers like Norman Vincent Peale. Third, the prosperity gospel gained momentum throughout the 1950s and 1960s as the healing revival spilled into a new revival, what became known as the charismatic movement. The prosperity gospel, in one generation, had outgrown pentecostalism with an expanding network of magazines, radio and television shows, conferences, crusades, bible schools, and fellowships.
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.
Naomi Seidman
- Published in print:
- 2019
- Published Online:
- February 2021
- ISBN:
- 9781906764692
- eISBN:
- 9781800343351
- Item type:
- chapter
- Publisher:
- Liverpool University Press
- DOI:
- 10.3828/liverpool/9781906764692.003.0004
- Subject:
- Religion, Judaism
This chapter analyses the crucial transition of the movement from its charismatic beginnings to the institutionalization of Bais Yaakov. Bais Yaakov has frequently been called a revolution in Jewish ...
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This chapter analyses the crucial transition of the movement from its charismatic beginnings to the institutionalization of Bais Yaakov. Bais Yaakov has frequently been called a revolution in Jewish education. The chapter proposes that Bais Yaakov was a particular kind of revolution: a charismatic social movement that followed the trajectory that is inevitable for such movements if they are not to fail, from charisma to institutionalization and routinization. It focuses particularly on the year 1925, which marked the shift from a movement still under the sway of its founder, Sarah Schenirer, to one dominated by its Central Offices and the larger organizational framework of Agudath Israel, the political organization of Orthodox Jews. This shift was accompanied by a burst of literary creativity centred on the Bais Yaakov Journal.Less
This chapter analyses the crucial transition of the movement from its charismatic beginnings to the institutionalization of Bais Yaakov. Bais Yaakov has frequently been called a revolution in Jewish education. The chapter proposes that Bais Yaakov was a particular kind of revolution: a charismatic social movement that followed the trajectory that is inevitable for such movements if they are not to fail, from charisma to institutionalization and routinization. It focuses particularly on the year 1925, which marked the shift from a movement still under the sway of its founder, Sarah Schenirer, to one dominated by its Central Offices and the larger organizational framework of Agudath Israel, the political organization of Orthodox Jews. This shift was accompanied by a burst of literary creativity centred on the Bais Yaakov Journal.
Joseph W. Williams
- Published in print:
- 2013
- Published Online:
- January 2013
- ISBN:
- 9780199765676
- eISBN:
- 9780199315871
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199765676.003.0004
- Subject:
- Religion, Church History
This chapter highlights pentecostal healers' efforts to spiritualize medicine and their growing attunement to holistic healing paradigms, which circulated with increasing regularity in U.S. culture ...
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This chapter highlights pentecostal healers' efforts to spiritualize medicine and their growing attunement to holistic healing paradigms, which circulated with increasing regularity in U.S. culture beginning in the 1960s. While these changes served as further evidence of the improved socioeconomic standing of the average pentecostal, they also revealed the growing influence of charismatics such as Agnes Sanford, Kathryn Kuhlman, and William Standish Reed on the trajectory of pentecostalism. The most visible advocate for a merger of mainstream medicine and divine healing in the pentecostal-charismatic movement was Oral Roberts. His City of Faith medical complex in Tulsa served as vivid evidence of the revised relationship between pentecostals and orthodox medicine. The chapter concludes with discussion of later examples of pentecostals and charismatics' revised attitude toward medicine, including the Assemblies of God's HealthCare Ministries and the Medical Services Program associated with Pat Robertson's Virginia-based Operation Blessing.Less
This chapter highlights pentecostal healers' efforts to spiritualize medicine and their growing attunement to holistic healing paradigms, which circulated with increasing regularity in U.S. culture beginning in the 1960s. While these changes served as further evidence of the improved socioeconomic standing of the average pentecostal, they also revealed the growing influence of charismatics such as Agnes Sanford, Kathryn Kuhlman, and William Standish Reed on the trajectory of pentecostalism. The most visible advocate for a merger of mainstream medicine and divine healing in the pentecostal-charismatic movement was Oral Roberts. His City of Faith medical complex in Tulsa served as vivid evidence of the revised relationship between pentecostals and orthodox medicine. The chapter concludes with discussion of later examples of pentecostals and charismatics' revised attitude toward medicine, including the Assemblies of God's HealthCare Ministries and the Medical Services Program associated with Pat Robertson's Virginia-based Operation Blessing.