Yang, et al, eds, “Global Chinese Pentecostal and Charismatic Christianity”

Yang, Fenggang, Joy K. C. Tong, and Allan H. Anderson.  2017.  Global Chinese Pentecostal and Charismatic Christianity.  Leiden: Brill.

Publisher’s Description: This is the first scholarly volume on Chinese Christian Pentecostal and charismatic movements around the globe. The authors include the most active and renowned scholars of global Pentecostalism and Chinese Christianity, including Allan Anderson, Daniel Bays, Kim-twang Chan, Gordon Melton, Donald Miller, and Fenggang Yang. It covers historical linkages between Pentecostal missions and indigenous movements in greater China, contemporary charismatic congregations in China, Singapore, Malaysia, and the United States, and the Catholic charismatic renewal movement in China. The volume also engages discussion and disagreement on whether it is even appropriate to refer to many of the Chinese Christian movements as Pentecostal or charismatic. If not, are they primarily following cultural traditions, or upholding beliefs and practices in the Bible?

Contents:

Pentecostals and Charismatics among Chinese Christians: An Introduction
Fenggang Yang, Joy K. C. Tong, and Allan H. Anderson

Part 1. Historical, Global, and Local Contexts

Chapter 1. Contextualizing the Contemporary Pentecostal Movement in China
Donald E. Miller
Chapter 2. Chinese Ecstatic Millenarian Folk Religion with Pentecostal Christian Characteristics?
Daniel H. Bays
Chapter 3. Pentecostalism Comes to China: Laying the Foundations for a Chinese Version of Christianity
J. Gordon Melton
Chapter 4. Elitism and Poverty: Early Pentecostalism in Hong Kong (1907–1945)
Connie Au

Part 2. A Chinese Pentecostal Denomination: The True Jesus Church

Chapter 5. Charismatic Crossings: The Transnational, Transdenominational Friendship of Bernt Berntsen and Wei Enbo
Melissa Wei-Tsing Inouye
Chapter 6. Taming the Spirit by Appropriating Indigenous Culture: An Ethnographic Study of the True Jesus Church as Confucian-Style Pentecostalism
Ke-hsien Huang
Chapter 7. Glossolalia and Church Identity: The Role of Sound in the Making of a Chinese Pentecostal-Charismatic Church
Yen-zen Tsai

Part 3. Pentecostal or Non-Pentecostal: Self-Identity and Scholarly Observation

Chapter 8. Spirituality and Spiritual Practice: Is the Local Church Pentecostal?
Jiayin Hu
Chapter 9. Are Chinese Christians Pentecostal? A Catholic Reading of Pentecostal Influence on Chinese Christians
Michel Chambon
Chapter 10. The “Galilee of China”: Pentecostals without Pentecostalism
Yi Liu

Part 4. New-Wave Charismatics in Chinese Societies

Chapter 11. “Christianity Fever” and Unregistered Churches in China
Selena Y. Z. Su and Allan H. Anderson
Chapter 12. China’s Patriotic Pentecostals
Karrie J. Koesel
Chapter 13. The Catholic Charismatic Renewal in Mainland China
Rachel Xiaohong Zhu
Chapter 14. City Harvest Church of Singapore: An Ecclesial Paradigm for Pentecostalism in the Postmodern World
Kim-kwong Chan
Chapter 15. The Localization of Charismatic Christianity among the Chinese in Malaysia: A Study of Full Gospel Tabernacle
Weng Kit Cheong and Joy K. C. Tong
Chapter 16. The Femininity of Chinese Christianity: A Study of a Chinese Charismatic Church and Its Female Leadership
Joy K. C. Tong and Fenggang Yang

Conclusion: Challenges, Theories, and Methods in Studying Chinese “Pentecostalism”
Allan H. Anderson

Bialecki, “A Diagram for Fire”

Bialecki, Jon.  2017.  A Diagram for Fire: Miracles and Variation in an American Charismatic Movement.  Berkeley: University of California Press.

Publisher’s Description: What is the work that miracles do in American Charismatic Evangelicalism? How can miracles be unanticipated and yet worked for? And finally, what do miracles tell us about other kinds of Christianity and even the category of religion? A Diagram for Fire engages with these questions in a detailed sociocultural ethnographic study of the Vineyard, an American Evangelical movement that originated in Southern California. The Vineyard is known worldwide for its intense musical forms of worship and for advocating the belief that all Christians can perform biblical-style miracles. Examining the miracle as both a strength and a challenge to institutional cohesion and human planning, this book situates the miracle as a fundamentally social means of producing change—surprise and the unexpected used to reimagine and reconfigure the will. Jon Bialecki shows how this configuration of the miraculous shapes typical Pentecostal and Charismatic religious practices as well as music, reading, economic choices, and conservative and progressive political imaginaries.

Haapalainen, “Spiritual Senses”

Haapalainen, Anna. 2016. Spiritual Senses as a Resource. Temenos 52(2): 289-311.

Abstract: This article discusses knowledge gained through experiencing the presence of God through the ‘spiritual senses’ as a resource in an Evangelical Lutheran parish. Believers’ being-in-touch experiences with the divine produce a special kind of knowledge that can be shared and passed on in the parish. This ‘spiritual asset’ plays an important part in parochial activities. This development can be explained by the rise of experience-based religiosity and charismatic Christianity, a global Christian trend which is also affecting the mainline churches.

Thomas, “Tying of the Ceremonial Wedding Thread”

Thomas, Sonja. 2016. The Tying of the Ceremonial Wedding Thread: A Feminist Analysis of “Ritual” and “Tradition” among Syro-Malabar Catholics in India. Journal of Global Catholicism 1(1): 104-116.

Abstract: This article presents a feminist analysis of patriarchy persisting in Catholicism of the Syro-Malabar rite in Kerala. The article specifically considers the impact of charismatic Catholicism on women of the Syro-Malabar rite and argues that it is important to interrogate this new face of religiosity in order to fully understand how certain rituals are allowed to change and be fluid, while others, especially concerning female sexuality, are enshrined as “tradition” which often restricts the parameters for women’s empowerment and may reinforce caste and patriarchal hegemonies preventing feminist solidarity across different religious- and caste-based groups.

Bialecki, “Apocalyptic Diversity”

Bialecki, Jon. 2016. Apocalyptic Diversity, Demonic Anthropology, and the Evangelical Ethnos: Modes of Imagining Difference among Charismatic Evangelicals. North American Dialogue 19(2): 85-101.

Abstract: How do American Charismatic Evangelicals imagine human difference? Ethnographic fieldwork with the Vineyard, a Southern California originated but now nation-wide Charismatic Evangelical movement, suggests that for many lay American Charismatic Evangelicals, difference is conceptualized in three different modes, involving potentialities, relations, and boundedness. Much like a grammar shapes communication without imposing a single meaning, these forms of conceiving human difference mandate no single intrinsic political position, but do affect the way that American Charismatic evangelicals express and contest notions of human difference.

Wignall, “A man after god’s own heart”

Wignall, Ross. 2016. A man after god’s own heart’: charisma masculinity and leadership at a charismatic Church in Brighton and Hove, UK. Religion DOI:10.1080/0048721X.2016.1169452

Abstract: This article suggests that the gendered aspects of charisma have so far been overlooked in recent scholarship and seeks to align studies of charismatic religious leaders more fully with studies of masculinity and the ‘masculinisation’ of Charismatic churches. Based on research conducted at the Church of Christ the King (CCK) in Brighton and Hove, UK, I analyses how leadership operates as a key language for mediating masculinity, giving young men ways of being manly within both Christian and church parameters as well as forming links between experienced leaders and their young apprentices. Focusing on a dramatic visit by a notorious international preacher as an instance of charismatic masculinity in action, the author shows how an understanding of a corporate culture of masculinity can lend new insight into our understanding of charisma as both a relational construct and a system of individual authority which is tested at times of crisis and succession.

Bialecki, “Apostolic Networks”

Bialecki, Jon. 2016. Apostolic Networks in the Third Wave of the Spirit: John Wimber and the Vineyard. Pneuma 38(1-2): 23-32. 

Abstract: This essay discusses the relationship between the Vineyard and the various other apostolic networks. By comparing the Vineyard with C. Peter Wagner and the New Apostolic Revival, I contend that the chief difference between these two movements lies in a Vineyard interest in pedagogy over a New Apostolic Revival interest in governance, and in the Vineyard’s use of the figure of John Wimber as an exemplar for practice rather than as a figure of authority.

Medina and Alfaro (eds), “Pentecostals and Charismatics in Latin America and Latino Communities”

Medina, Néstor and Sammy Alfaro, eds. 2015. Pentecostals and Charismatics in Latin America and Latino Communities. New York: Palgrave Macmillan.

Publisher’s Description: This book investigates the social, cultural, intersecting concerns and challenges faced by Pentecostal-charismatics in Latin America and among Latinos in the United States and Canada, groups that share profound roots. Contributors highlight the interweaving of renewal theological traditions with various other disciplines, including ethics, sociology, history, political theory, and migration studies. They also discuss the asynchronous historical grounding and emergence of Pentecostal-charismatic movements with multiple and diverse international connections and expressions, providing a fuller portrait of the complexities and interrelated nature of renewal movements across the globe. In contrast to other collections, Pentecostals and Charismatics in Latin America and Latino Communities brings together practitioners and academics with Pentecostal-charismatic affiliations, who are able to analyze movements among these communities from within.

Contents:

Introduction: Néstor Medina and Sammy Alfaro

PART I: SOUTH AMERICAN CONVERSATIONS

1. The power of the Spirit and the Indigenization of the Church: A Latin American Perspective; Juan Sepúlveda

2. Christian Renewal and the Pentecostal-Charismatic Movement in Venezuela; Jody B. Fleming

3. Towards a Transformative Latin American Pentecostal-Charismatic Social Ethic: An Argentine Perspective; Ryan Gladwin

PART II: CENTRAL AMERICAN CONVERSATIONS

4. Translating Pentecost into Social Engagement in El Salvador: Community Service as a New and Contested Ritual; Ronald Todd Bueno

5. ¡No más violencia! Pentecostal Theological Reflections on Violence in Honduras; Daniel Alvarez

6. Revivalism as Revolutionary, Reaction or Remote?: Pentecostal Political Heterogeneity in Sandinista Nicaragua; Calvin Smith

7. Transnationalism and the Pentecostal Salvadoran Church: A Case Study of Misión Cristiana Elim; Robert A. Danielson

PART III: NORTH AMERICAN AND THE CARIBBEAN CONVERSATIONS

8. Between Two Worlds: Multigenerational and Multilingual Hispanic Youth Ministry in the USA; Daniel A. Rodríguez

9. Catholic Mysticism, Charismatics and Renewal; Neomi DeAnda

10. The Social Impact of the 1916 Pentecostal Revival in Puerto Rico; Jenniffer Contreras Flores

PART IV: CROSS-DISCIPLINARY CONVERSATIONS

11. Blessed are the Prosperous but Woe to the Weak: The Influence of Socio-Economic Status to Biblical hermeneutics; Esa Autero

12. Latin American Liberation and Renewal Theology: A Pneumatological Dialogue; Brandon Kertson

13. Liberating the Church: A Latino/a Pentecostal Response to the McDonaldization Process; Wilmer Estrada-Carrasquillo

14. Toward a Pentecostal Political Theology: Augustine and the Latin American Context; Eric Patterson

Conclusion; Néstor Medina and Sammy Alfaro

Robbins, “Engaged Disbelief: Communities of Detachment in Christianity and in the Anthropology of Christianity”

Robbins, Joel. 2015. Engaged Disbelief: Communities of Detachment in Christianity and in the Anthropology of Christianity. In Thomas Yarrow; Matei Candea; Catherine Trundle; Jo Cook, eds., Detachment: essays on the limits of relational thinking. Manchester : Manchester University Press, p115-129. 

Excerpt: This chapter takes up some of these kinds of tasks in the realm of religion. It is worth noting at the outset that this realm is likely to be a hard case for theorists of detachment. At least in the Western (and in this respect profoundly Protestant) imagination, what is more given to forming bonds than faith or belief? To believe in some being, to have faith in that being, is to tie yourself to it in a highly committed way. If religion is a matter of belief, then it is nothing if not a matter of connection. This is surely yet another way to cash out the often proposed etymological root of the word ‘religion’ in *leig, ‘to bind’. For social theorists, the link between religion and connection has evidenced itself both in the assumption that relations of belief are strong ones, and in the claim from Durkheim forward that the bonds between people who share beliefs in the same things – for example, in gods, or ideas or values – are also unusually strong. And this double assumption of a link between religion and connection remains as true today as in the past. For example, some of the currently most important and influential work in the anthropology of religion is focused on religious mediation: the very problem of how to make the presence of deities evidence so that people can connect to them and can form communities around these connections. If religion is all about connections in the ways I have just listed, we might ask, what room can there be to introduce detachment into discussions on this subject?

I am going to approach the problem raised by the question of how to think about detachment in relation to religion in two ways here. I first want to go over some pretty well-known ground concerning Pentecostal and charismatic Christianity by means of a slightly different path than usual and to use the results of this exercise to make a point about the role of detachment in Christianity more generally and in other monotheistic faiths. I hope this part of the chapter helps us further the task of exploring differences between kinds of detachments and the social roles they can play by laying out one influential religious family of detachment dynamics in very clear terms. I then turn to the relationship between anthropologists who study Christians and the Christians that they study. As it happens, anthropologists often find this relationship somewhat fraught precisely because they worry over the way, as Elias would have it, involvement and detachment balance out on their side of these relationships. In conclusion, I suggest that the options I make about detachment in my discussion of Pentecostal Christianity can help us think through the problems of involvement and detachment anthropologists of Christianity experience in the field, and I will consider how both of these analyses of detachment can contribute to a broader theoretical investigation into the way social relations are constituted.

Bonfim, “Glossolalia and Linguistic Alterity”

Bonfim, Evandro.  2015. Glossolalia and Linguistic Alterity: The Ontology of Ineffable Speech. Religion and Society 6(1): 75-89.

Abstract: This article proposes a revised definition of glossolalia based on the ritual value of incomprehensible speech, which allows for an approach to meaning emergence in non-human languages and the issue of extreme linguistic alterity. The main social and acoustic features associated with glossolalia will be presented through the case study of a Christian charismatic community in Brazil (the Canção Nova), showing us how linguistic evidence supports different notions of Christian personhood and an iconic-based communication between human and divine beings.