PentecoStudies

Editorial

2020-11-16T22:44:00+00:00

Guest Editorial

2020-11-16T22:55:14+00:00

AFOLAYAN, Adeshina, Olajumoke, YACOB-HALISO and Toyin FALOLA (eds). Pentecostalism and Politics in Africa: African Histories and Modernities

2020-11-16T23:47:12+00:00

AFOLAYAN, Adeshina, Olajumoke, YACOB-HALISO and Toyin FALOLA (eds).

Pentecostalism and Politics in Africa: African Histories and Modernities. Cham,

Switzerland: Palgrave Macmillan, 2018. 452pp. Pbk. ISBN 9783319749112. €83.

ALDRED, Joe (ed.). Pentecostals and Charismatics in Britain: An Anthology

2020-11-16T23:53:10+00:00

ALDRED, Joe (ed.). Pentecostals and Charismatics in Britain: An Anthology.

London: SCM, 2019. 221pp. Pbk. ISBN 9780334057116. £30.

BOWLER, Kate. The Preacher’s Wife: The Precarious Power of Evangelical Women Celebrities

2020-11-16T23:58:50+00:00

BOWLER, Kate. The Preacher’s Wife: The Precarious Power of Evangelical

Women Celebrities. Princeton, NJ: Princeton University Press, 2019. 368pp. Hbk.

ISBN 9780691179612. £25.

CHONG, Terence (ed.). Pentecostal Megachurches in Southeast Asia: Negotiating Class, Consumption and the Nation

2020-11-17T00:05:50+00:00

CHONG, Terence (ed.). Pentecostal Megachurches in Southeast Asia: Negotiating Class, Consumption and the Nation. Singapore: ISES Publishing, 2018. 255pp. Pbk. ISBN: 9789814786881. US$29.90.

MACCHIA, Frank D. The Spirit-Baptized Church: A Dogmatic Inquiry

2020-11-17T00:11:57+00:00

MACCHIA, Frank D. The Spirit-Baptized Church: A Dogmatic Inquiry. London: T&T Clark, 2020. 252pp. Hbk. ISBN 9780567680686. £85.

From the United States to the World, Passing through Rome

2020-11-16T23:03:11+00:00

The official origins of the Catholic Charismatic renewal can be traced to Duquesne University (Pittsburgh, PA), in 1967, when a group of Catholics were baptized in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN) and Michigan State University (East Lansing, MI), and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimization of the movement, which was achieved due to the work of Cardinal Léon Joseph Suenens’s mediation between the Catholic Charismatic renewal and the Vatican, and eventually by the centralizing effort pursued by Cardinal Paul Josef Cordes and the Pontifical Council for the Laity. The aim of this paper is to reflect on what happened to the Catholic Charismatic movement from the late 1960s to the late 1980s, how it developed as it moved geographically from the United States to the world, and how it was transformed by passing through Rome.

Institution versus Charism? The Emmanuel Community, the Catholic Church and John Paul II’s World Youth Days

2020-11-16T23:14:08+00:00

This archive-based study aims to enlighten the way the Emmanuel Community, which is one of the most important Catholic charismatic international community, founded in France in 1973, participated in World Youth Days, the global mega gatherings of young Catholics initiated by Pope John Paul II in 1984. In doing so, it questions the complicated coexistence within Catholicism between geographical structures, including parishes, dioceses and national conferences of bishops, and transnational charismatic movements, which aggregate the faithful on the basis of spiritual affinities (and not according to the place they live in). It is argued that, despite initial failures and tensions, World Youth Days were an opportunity for the Emmanuel Community to be more included within traditional Catholic institutions, first in Rome and then in France.

The Three Waves of the Charismatic Renewal in Réunion Island

2020-11-16T23:24:06+00:00

In Réunion Island, the Charismatic Renewal was introduced in 1974 by the Mauritian nun Marie-Lise Corson. It quickly became extremely successful against the Assemblies of God, a Pentecostal movement which had established itself on the island eight years earlier. And just like this other movement, it drew heavily on the “Creole religious system” in order to foster a seemingly reverse process of “eradicating” popular religiosity. It redefined the traditional system without discrediting it.

Beginning with the 1980s-1990s, growing religious globalization encouraged new communities originally set up in mainland France or Quebec to come to the island. The life of these outside groups intersected with that of the local assemblies and leaders, winning them over. This second period further corresponded to a normalization of the Renewal which brought its practices back into the Catholic fold.

A third phase started in the late 1990s and early 2000s with the creation of groups on the fringes of the diocesan Renewal that tended to re-emphasize the attributes of Creole identity and move closer to the neo-Pentecostal movement.

Thus, the study of the birth and development of the Charismatic Renewal in the French Indian Ocean département brings to light three waves. Drawing on ethnological research, this paper will analyse them by looking at the ways in which this transnational and transdenominational movement has interacted with local religious and cultural practices.

Charismatic Catholicism, Pentecostal Prophetism and the Question of Influence in Nigeria

2020-11-16T23:34:21+00:00

There are notable operational and theological similarities between Pentecostalism and the Charismatic movements in Nigeria. This has led to many studies about the influence between the two. With regard to similarities between Pentecostals and Charismatic Catholics in Nigeria, such studies often assume the former as influencing the latter. In this paper, however, we demonstrate that the similarities and difference between the two movements in Nigeria have more complex origins than just one copying from the other. The cultural environment and a shared New Testament Canon in spite of the varied hermeneutics between Catholics and Pentecostals explain a good deal of the similarities. The doctrinal and liturgical frameworks of Catholicism and Pentecostalism explain the difference especially with respect to the understanding and function of prophecy among these Christian groups. Despite the complexity in the explanation of influence between the two movements, we note that an undeniable influence of Pentecostalism on the Catholic Charismatic movement, theologically and operationally represented by Ejike Mbaka, is the use of the charism of prophecy to influence political affairs.