Abstract: The background to this article is the controversy caused in 1980s South Korea when some theologians accused Yonggi Cho’s Full Gospel theology of syncretizing “shamanism” with Christianity. In this article, I shall problematize the use of both “shamanism” and “Pentecostalism” in this controversy. Instead, I shall set the episode in the wider context of what might be called Korean traditional religion, which has an animistic cosmology. By pointing to an affinity between Korean Protestantism more generally and Korean traditional religion that goes back at least to the 1907 Korean Revival, I shall argue that the Pentecostal–Charismatic and the liberationist strands of Korean Protestantism together represent a developing understanding of what it means to do Christian theology in the context of animism – or in a land of many spirits.
Abstract: This research article explores how expressions of Pentecostal/Charismatic Christianity in Tanzania have taken shape through a complex entanglement with African traditional religion and traditional healing. On the one hand, Tanzanian Pentecostals/Charismatics conceive of figures associated with the world of tradition (witches, traditional healers, different kinds of spirits) as the main adversaries in the spiritual warfare they understand themselves to be engaged in. At the same time I show how many of the beliefs that we might lump under the category of “tradition” constitute something of a common cultural ground that cuts across ethnic and religious divides. While Pentecostal/Charismatic Christianity does in some ways represent a particular religious culture, I argue that we are also well served by considering Pentecostals/Charismatics as participants in a common and highly vibrant religious/spiritual/medical field where different kinds of interchanges, overlaps and mutual inspirations occur. For instance, I show how a concern with healing inspires multifaceted practices of positioning as Pentecostals/Charismatics both demonize traditional healers, and simultaneously take pains to highlight similarities between the power of God and the powers of traditional healing. Finally, I argue that processes of adaptation and the highlighting of similarities also imply a risk of confusion, as it sometimes becomes difficult to distinguish the power of God from the powers of healers and witchcraft.
Abstract: Anti-Christian violence in India has increased dramatically since the late 1990s, and there are now, on average, several hundred attacks on Christians every year. In this violence, Pentecostals are disproportionately targeted. This article begins by providing the historical and political context for anti-Christian violence, and then seeks to account for the disproportionate targeting of Pentecostals. While there are certain obvious factors, such as the more assertive evangelizing of Pentecostals (and other Evangelicals) vis-à-vis mainstream Christian groups, the article explores and highlights several less obvious factors, and in particular the peculiar social, theological, ecclesiastical and liturgical aspects of Pentecostalism that make this form of Christianity particularly objectionable to Hindu nationalists, as well – importantly – as to many mainstream and upper-caste/upper-class Indian Christians.
Publisher’s Description: Despite the fact that Christianity is understood to be thoroughly intertwined with matter, objects, and things, Christians struggle to cope with this materiality in their daily lives. This volume argues that the ambivalent relationships many Christians have with materiality is a driving force that contributes to the way people in different Christian traditions and in different parts of the world understand and live out their religion.
Introduction, Minna Opas & Anna Haapalainen (University of Turku, Finland)
Part 1: Doubting
1. Spirit Media and the Spectre of the Fake, Marleen de Witte (Unviersity of Amsterdam, the Netherlands)
2. Organic Faith in Amazonia: De-indexification, doubt and Christian corporeality, Minna Opas (University of Turku, Finland)
3. Things not for themselves: idolatry and consecration in Orthodox Ethiopia, Tom Boylston (University of Edinburgh)
Part 2: Sufficing
4. The Bible in the Digital Age: Negotiating the Limits of ‘Bibleness’ of Different Bible Media, Katja Rakow(Heidelberg University, Germany)
5. The Plausibility of Immersion: limits and creativity in materializing the Bible, James Bielo (Miami University, USA)
6.Humanizing the Bible: Limits of materiality in a passion play, Anna Haapalainen (University of Turku, Finland)
7. Semana Santa processions in Granada – Religion or Spectacle? Sari Kuuva (University of Jyväskylä, Finland)
8. The death and rebirth of a crucifix: Materiality and the sacred in Andean vernacular Catholicism, Diego Alonso Huerta (Pontificia Universidad Católica del Perú / University of Helsinki, Finland)
Part 3: Unbinding
9. Proving the Inner Word: (De)materializing the Spirit in Radical Pietism Elisa Heinämäki (University of Helsinki, Finland)
10. The Return of the Unclean Spirit: Collapse and Relapse in the Baptist rehab ministry Igor Mikeshin (University of Helsinki, Finland)
11. Mimesis and Mediation in the Semana Santa Processions of Granada, Sari Kuuva, University of Jyväskylä
Afterword: Diana Espirito Santo (London School of Economics, UK)
Abstract: Homologies between so-called soft infrastructures like language and hard ones like roads depend on ethnographically variable metaphors of circulation. In these homologies, speakers understand language to propel or inhibit forms of physical movement, affecting the embodied experiences of transportation or locomotion. In the case of Guhu-Samane Christians in Papua New Guinea, people focus on language as a kind of infrastructure as they grapple with postcolonial feelings of disconnection from divine powers that were once manifest in a New Testament translation. They channel this sense of disconnection into ongoing complaints about their lack of a vehicular road and the pain of walking, particularly walking like a heavily burdened woman. If a road were built into their valley, this would signal the New Testament’s transformation into Christian infrastructure.
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?
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)
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
Chapter 7. Glossolalia and Church Identity: The Role of Sound in the Making of a Chinese Pentecostal-Charismatic Church
Part 3. Pentecostal or Non-Pentecostal: Self-Identity and Scholarly Observation
Chapter 8. Spirituality and Spiritual Practice: Is the Local Church Pentecostal?
Chapter 9. Are Chinese Christians Pentecostal? A Catholic Reading of Pentecostal Influence on Chinese Christians
Chapter 10. The “Galilee of China”: Pentecostals without Pentecostalism
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
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
Publisher’s Description: Pentecostal Christianity is flourishing inside the prisons of Rio de Janeiro. To find out why, Andrew Johnson dug deep into the prisons themselves. He began by spending two weeks living in a Brazilian prison as if he were an inmate: sleeping in the same cells as the inmates, eating the same food, and participating in the men’s daily routines as if he were incarcerated. And he returned many times afterward to observe prison churches’ worship services, which were led by inmates who had been voted into positions of leadership by their fellow prisoners. He accompanied Pentecostal volunteers when they visited cells that were controlled by Rio’s most dominant criminal gang to lead worship services, provide health care, and deliver other social services to the inmates. Why does this faith resonate so profoundly with the incarcerated? Pentecostalism, argues Johnson, is the “faith of the killable people” and offers ex-criminals and gang members the opportunity to positively reinvent their public personas. If I Give My Soul provides a deeply personal look at the relationship between the margins of Brazilian society and the Pentecostal faith, both behind bars and in the favelas, Rio de Janeiro’s peripheral neighborhoods. Based on his intimate relationships with the figures in this book, Johnson makes a passionate case that Pentecostal practice behind bars is an act of political radicalism as much as a spiritual experience.
Publisher’s Description: In The Labor of Faith Judith Casselberry examines the material and spiritual labor of the women of the Church of Our Lord Jesus Christ of the Apostolic Faith, Inc., which is based in Harlem and one of the oldest and largest historically Black Pentecostal denominations in the United States. This male-headed church only functions through the work of the church’s women, who, despite making up three-quarters of its adult membership, hold no formal positions of power. Casselberry shows how the women negotiate this contradiction by using their work to produce and claim a spiritual authority that provides them with a particular form of power. She also emphasizes how their work in the church is as significant, labor intensive, and critical to their personhood, family, and community as their careers, home and family work, and community service are. Focusing on the circumstances of producing a holy black female personhood, Casselberry reveals the ways twenty-first-century women’s spiritual power operates and resonates with meaning in Pentecostal, female-majority, male-led churches.
Publisher’s Description: This volume examines the significance of spiritual kinship—or kinship reckoned in relation to the divine—in creating myriad forms of affiliations among Christians, Jews, and Muslims. Rather than confining the study of spiritual kinship to Christian godparenthood or presuming its disappearance in light of secularism, the authors investigate how religious practitioners create and contest sacred solidarities through ritual, discursive, and ethical practices across social domains, networks, and transnational collectives. This book’s theoretical conversations and rich case studies hold value for scholars of anthropology, kinship, and religion.
Introduction: Re-sacralizing the Social: Spiritual Kinship at the Crossroads of the Abrahamic Religions, Thomas, Todne (et al.)
Spiritual Kinship Between Formal Norms and Actual Practice: A Comparative Analysis in the Long Run (from the Early Middle Ages Until Today), Alfani, Guido
Spiritual Kinship in an Age of Dissent: Pigeon Fanciers in Darwin’s England, Feeley-Harnik, Gillian
Kinship as Ethical Relation: A Critique of the Spiritual Kinship Paradigm, Seeman, Don
Kinship in Historical Consciousness: A French Jewish Perspective, Bahloul, Joëlle
“We All Ask Together”: Intercession and Composition as Models for Spiritual Kinship, Klaits, Frederick
“Forever Families”; Christian Individualism, Mormonism and Collective Salvation, Cannell, Fenella
Expanding Familial Ties: From the Umma to New Constructions of Relatedness Among East African Indians in Canada, Malik, Asiya
Rebuking the Ethnic Frame: Afro Caribbean and African American Evangelicals and Spiritual Kinship, Thomas, Todne
Abstract: In this article, the author explores the role of religion in social constructions of heterosexual masculinity in South Africa in the context of civil society driven programs to fight sexual and gender-based violence and the spread of HIV. Critically engaging with the concept of hegemonic masculinity and the sociological literature on gender relations in conservative Christian communities, the author examines how Charismatic Christian and Pentecostal communities in the townships of Cape Town negotiate their model of masculinity and gender authority in the context of the prevailing hegemonies of ‘traditional’ and ‘liberal’ masculinity. Based on ethnographic observations and qualitative interviews with Pentecostal men, the author specifies the concrete mechanisms whereby Pentecostalism both contributes to transform but also to reproduce rather than undermine hegemonic masculinity. He finds that Pentecostalism responsibilizes men not because men adopt its sexual ideology but because they adopt its model of personhood.