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1

It is the Spirit who gives life (John 6:63): Experience and the Formulation of Theology

100%
Zaprometova O.
Review of Ecumenical Studies Sibiu
|
2015
|
vol. 7
|
issue 2
169-183
EN
This paper was presented at the international conference “Theology of the Holy Spirit: Personal Experience and Charismatic Movements in Contemporary Churches” held in Sibiu (2014). Although the role of the charismatic experience in the history of Christianity is a well-known fact it is still of particular interest for today due to the growth of Pentecostalism and charismatic movements worldwide. By turning to Hildegard of Bingen and to Martin Luther for a better understanding of the “faith of the heart”, this study aims to emphasize faith not just as a matter of understanding God but rather as experiencing the real presence of the Holy One. A particular focus is on clarifying terms and seeking the understanding of one another’s positions on the issue of the Holy Spirit.
2

African Independent Churches in Zambia (Lusaka)

100%
Mildnerová K.
Ethnologia Actualis
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2014
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vol. 14
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issue 2
8-25
EN
The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).
3

The Three Waves of Spiritual Renewal of the Pentecostal-Charismatic Movement

86%
Bartoș E.
Review of Ecumenical Studies Sibiu
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2015
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vol. 7
|
issue 1
20-42
EN
The study focuses on the historical dogmatical analysis of the three waves of spiritual renewal which started in the early twentieth century and affected most Christian denominations by focusing on the manifestation of the spiritual gifts. The author will identify the major historical dogmatical influences of the Pentecostal-Charismatic movement, the characteristics and the leaders of the movement, as well as the directions of development on the personal and on the community level.
4

Unity to the Greater Glory of God. Promising Paradigms in Current Ecumenism

86%
Raedel C.
Review of Ecumenical Studies Sibiu
|
2016
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vol. 8
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issue 2
169-186
EN
Rather than lamenting a crisis of the Ecumenical movement the author suggests that the reader look at promising paradigms that become apparent within the present changes and challenges of World Christianity. He identifies six promising trends, as Christians of different traditions recognize partners in common witness beyond their own church traditions (1), evangelical and Pentecostal churches rise in significance (2), ecumenism becomes increasingly shaped by biographical experience and personal encounter (3), a spiritual ecumenism for the witness in the world emerges (4), the reality of martyrdom deepens the sense of Christian unity (5) and the search for the truth of the Gospel is not given up (6). In their overlapping and sometimes contradictory evidence these paradigms prove Ecumenism to be alive and, therefore, changing its face.
5
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A Subject Analysis of Pentecostalism in the Dewey Decimal Classification System

81%
Stewart A.
Biblioteka
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2017
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issue 21(30)
243-250
PL
Propozycje klasyfikacji dzieł dotyczących zagadnień ruchu zielonoświątkowego w najnowszym wydaniu klasyfikacji dziesiętnej Deweya (KDD) ujawniają wiele błędów w definicjach i historycznych pomyłek, które mogą wprowadzić spore zamieszanie przy ich katalogowaniu, jak również zmniejszyć możliwości dotarcia do odpowiednich dzieł poświęconych pentekostalizmowi tym użytkownikom bibliotek, którzy w swoich poszukiwaniach posługują się układem KDD. Artykuł identyfikuje źródła tych błędów, proponuje sposoby naprawcze i uzasadnia znaczenie regularnej współpracy między bibliotekarzami a specjalistami dziedzinowymi w celu zachowania maksymalnej precyzyjności systemu klasyfikacji zbiorów bibliotecznych i towarzyszącej mu odpowiedzialności społecznej.
EN
Suggestions for classifying works on the subject of Pentecostalism in the most recent edition of the Dewey Decimal Classification System reveal a number of existing definitional and historical errors that could cause confusion for cataloguers as well as diminish access to works on Pentecostalism for users of libraries that rely on the Dewey Decimal Classification System. In the following article, I identify the sources of these errors, offer suggestions to remedy them, and argue for the importance of regular consultation between librarians and subject specialists in order to maintain both the accuracy and social responsibility of a classification scheme.
6
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Chrześcijaństwo pentekostalne a doświadczenie religijne

72%
Jasiński K.
Nurt SVD
|
2019
|
issue 1
60-76
PL
Celem artykułu jest zwrócenie uwagi na trzy kwestie: przemiany chrześcijaństwa w Europie, proces jego pentekostalizacji oraz kwestię doświadczenia religijnego. Artykuł składa się z trzech części, w których zostały postawione następujące tezy: 1. Chrześcijaństwo znajduje się w Europie w odwrocie, ale odradza się w innych częściach świata; 2. Wyczerpał się paradygmat sekularyzacji i obserwuje się wzrost zainteresowania różnymi formami religii; 3. W wymiarze globalnym zaczyna dominować bardziej konserwatywna i charyzmatyczna wersja chrześcijaństwa Południa; 4. Wyrazem zmian dokonujących się w chrześcijaństwie jest proces pentekostalizacji; 5. Pentekostalizacja, pomimo pewnych mankamentów, posiada duży potencjał i może przyczynić się do odnowy wiary, pogłębienia praktyki sakramentalnej oraz zaangażowania społecznego; 6. Należy odrzucić przekonanie wielu chrześcijan pentekostalnych o możliwości bezpośredniego doświadczenia Boga; 7. Doświadczenie sacrum, będące rdzeniem życia religijnego, jest zawsze zapośredniczone przez zinterpretowane medium (stany człowieka, znaki, wydarzenia i czynności).
EN
The aim of the article is to draw attention to three issues: the transformation of Christianity in Europe, the process of its pentecostalization and the issue of religious experience. It consists of three parts, respectively, in which the following theses were posed: 1. Christianity in Europe is in retreat, but it experiences revival in other parts of the world; 2. The secularization paradigm has been weakened and there is a growing interest in various forms of religion; 3. In the global dimension a more conservative and charismatic version of the Christianity of the South begins to dominate; 4. The process of pentecostalization is an expression of the changes taking place in Christianity; 5. Pentecostalization, despite some shortcomings, has great potential and can contribute to the renewal of faith, deepening the sacramental practice and social commitment; 6. One should reject the conviction of many Pentecostal Christians for the possibility of a direct experience of God; 7. The experience of the sacred, being the core of religious life, is always mediated by an interpreted medium (human conditions, signs, events and activities).
7
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Wspólnoty pentekostalne w Polsce i ich klasyfikacja

72%
Jańczuk L.
Łódzkie Studia Teologiczne
|
2016
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vol. 25
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issue 4
29-42
EN
Since the beginning of the Pentecostal Movement, several new doctrines have arisen, which have reshaped the Movement in new ways. In the postwar years, the practice of foot-washing during the Lord’s Supper appeared. In 1968 the Branhamists appeared, whose influence was limited almost exclusively to the Determined Christians. In the 80s, the Faith Movement appeared, which caused a significant decomposition on the map of Polish evangelicalism. Several new denominations were created and several others were divided, some Churches changed their denominational affiliation. Around 1990, the New Apostolic Reformation appeared and at the end of the 90s, a movement of intercessors began. In addition, there were also teachings with a smaller scale of impact (Brunstad Christian Church, „Toronto blessing”). Every new trend created a permanent decomposition of the widely understood Pentecostal movement in Poland. Despite the large number of different doctrines, the Polish Pentecostal movement is divided into three main waves: Pentecostalism, Charismatics (Neo-Pentecostalism) and Neo-Charismatics.
8
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Ewangelikalne geografie postkolonialnej Lizbony

72%
Zawiejska N.
Prace Etnograficzne
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2014
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vol. 42
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issue 1
47–59
EN
African evangelical immigrants residing in Lisbon and Lisbon suburban areas exercise different spatial and space making practices to insert in the religious and social life of the host country. Remapping and creating new spatial logics as well as the use of spatial metaphors are important practices of social and religious activities of these communities in Portugal
9

Katholische charismatische Bewegung in Weißrussland: Mechanismen der Entstehung und Tendenzen der Entwicklung

72%
Kazmiruk M.
Review of Ecumenical Studies Sibiu
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2015
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vol. 7
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issue 2
256-264
EN
The purpose of the paper is a critical analysis of the charismatic movement as an example of ecstatic groups of renewal in the Catholic Church in Belarus. During the analysis of this phenomenon in Belarus in example of charismatic communities of ecstatic orientation were uncovered phase formation and growth of charismatic groups, as well as the characteristic features of the development of Catholic “renewal movement” on the territory of Belarus. The paper presents the analytical data of contemporary religious situation that obtained qualitative research methods. They reflect popular trends observed among the followers of the Catholic charismatic communities ecstatic and modern processes that occur in groups.
10
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Apostolskie dziedzictwo. Początki chrześcijaństwa zielonoświątkowego w Iranie (1908-1916)

72%
Rzepka M.
Studia Religiologica
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2013
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vol. 46
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issue 1
65–78
EN
The development of Pentecostal Christianity in Iran in the years 1908-1916 was connected above all to the activity of the Assyrians living in the south-western part of the country, and especially the area surrounding the city of Urmia. At the turn of the 20th century, this relatively small area became the subject of numerous Christian missions – Catholic, Presbyterian, Anglican and Orthodox – which had a significant influence on the region’s religious structure. On top of its religious activity, the thriving and very active Presbyterian mission, founded in 1835, contributed to the region’s cultural revival by establishing a network of schools. It also offered the opportunity for continued education in the USA, something which Andrew Urshan benefited from in the early 20th century. Having connected with the Pentecostal movement during his stay in the USA, he founded the Persian Pentecostal Mission in Chicago, giving himself the task of propagating Pentecostal experiences among Assyrians in Iran. As early as 1908, Urshan’s associates travelled to Iran, whereas he followed several years later, in 1914. However, the political situation connected with the outbreak of the First World War and military actions in northern Iran meant that missionary work was impossible. The mission broke up, and ceased to operate in 1916. It was significant particularly for its attempt to combine Pentecostal experiences with the history of the Assyrians themselves – as Urshan’s writings testify – and for its efforts to remind them of, or rather restore, the apostolic legacy.
11
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Evangelical coaching: New Age elements in Brazilian Charismatic Christianity

72%
Stern F., Guerriero S.
Revista del CESLA. International Latin American Studies Review
|
2020
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issue 26
63-82
ES
A partir da década de 1990, a Nova Era deixou de ser visível apenas entre grupos exclusivistas de caráter salvífico, típicos dos anos 1970. Seus valores começaram a ser disseminados na cultura mais ampla naquilo que foi chamado de ethos Nova Era. Este artigo procura mostrar como esses valores são vistos até mesmo no pentecostalismo brasileiro, uma vez que a maioria dos cientistas da religião o ratifica como uma forma de religião que apela mais para o tradicional. Para isso, adotamos o coaching como objeto. Retornamos brevemente à história do coaching e sua relação com a Nova Era. Explicamos então como a difusão do ethos da Nova Era na sociedade em geral levou à incorporação de alguns dos valores e práticas da Nova Era em formas mais tradicionais de religião. Finalmente, discutimos como o coaching foi incorporado à pletora de bens religiosos também oferecidos pelos pentecostais brasileiros, e como o coaching evangélico mantém grande parte da lógica religiosa da própria Nova Era.
EN
From the 1990s on, the New Age ceased to be visible only among the exclusivist groups of salvific character, typical of the 1970s. Its values began to be disseminated among the broader culture through what was called the New Age ethos. This article seeks to show how these values are seen even among Brazilian Pentecostal Denominations. To this end, we adopt life coaching as an object. We briefly return to the history of life coaching and its relation to the New Age. We then explain how the spread of the New Age ethos into the broader society led to the incorporation of some of the New Age values and practices into even institutionalized forms of religion. Finally, we discuss how life coaching became incorporated into the plethora of religious goods also offered by Brazilian Charismatic Christians, and how Evangelical coaching maintains much of the religious logic of the New Age itself.
12
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Historiografi a pentekostalna i postkolonializm: przewartościowania i reinterpretacje

58%
Rzepka M.
Rocznik Teologiczny
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2017
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vol. 03
527-548
PL
Dynamiczny rozwój chrześcijaństwa pentekostalnego, zwłaszcza w tych społeczeństwach, które niegdyś doświadczyły zależności kolonialnych, powoduje przewartościowania i odmienne interpretacje jego początków oraz historii. Artykuł koncentrując się na ukazaniu przemian historiografi i ruchu zielonoświątkowego dowodzi, że współcześnie pisarstwo historyczne ukazuje go w wymiarze globalnym. Perspektywa globalna, paradoksalnie, powoduje konieczność uwzględnienia wielu odmiennych i niezależnych od siebie lokalnych i „oddolnych” historii ruchu, zdradzając przy tym zależność od krytyki postkolonialnej. Podejście postkolonialne, w istocie, zdaje się dominować w pracach współczesnych historyków ruchu.
EN
The dynamic development of the Pentecostal Christianity especially in societies that experienced colonial domination and dependencies, evokes necessity to re-evaluate and re-interpret its origin and history. The article resenting tendency and changes in the Pentecostal historiography argues that today’s historical writings concentrate on its global dimension. Global perspective, paradoxically, makes it necessity to take into account a variety of independent, local and grassroots histories of the movement, revealing its dependence on postcolonial theory. Th e postcolonial approach seems to dominate in works of the present historians of the Pentecostal movement.
13
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Misje zielonoświątkowe na Bliskim Wschodzie: geneza i wczesny rozwój

58%
Rzepka M.
Rocznik Teologiczny
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2016
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vol. 58
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issue 3
415-438
PL
Pojawienie się i rozwój chrześcijaństwa zielonoświątkowego na Bliskim Wschodzie związane jest z szeregiem czynników natury religijnej, społecznej oraz politycznej. Ze względu na silne konotacje biblijne rejon ten odgrywał istotną rolę w kształtowaniu postaw misyjnych we wczesnej fazie rozwoju ruchu. Jerozolima stawał się naturalnym centrum inicjowania działań misyjnych. Dodatkowo przemiany zachodzące w społeczeństwach bliskowschodnich, w tym nasilająca się migracja do USA na przełomie XIX i XX wieku, umożliwiały obieg idei i upowszechnianie praktyk zielonoświątkowych na rozległych obszarach pomiędzy Egiptem, Palestyną a Iranem. W istocie jednak pierwsze wspólnoty zielonoświątkowe na Bliskim Wschodzie tworzyli zamieszkujący ten obszar chrześcijanie, w Egipcie – Koptowie, w Iranie – Asyryjczycy, którzy mieli uprzednio kontakt z amerykańskim protestantyzmem. W tym sensie pentekostalizm na Bliskim Wschodzie jawi się, w znacznym stopniu, jako kontynuacja działań misyjnych Amerykanów sięgających początku XIX wieku.
EN
The origin and development of Pentecostal Christianity in the Middle East is associated with a number of factors: religious, social and political. The region due to its strong biblical connotations played an important role in the initial stage of the Pentecostal movement shaping the missionary attitudes. Jerusalem became a natural centre to start and develop the missionary activities. What is more, the changes taking place in the Middle Eastern societies, including intensifying migration to the United States at the turn of the 19th century, made the circulation of ideas and dissemination of Pentecostal practices possible in the vast areas between Egypt, Palestine and Iran. In fact, the first Pentecostal communities in the Middle East were created by the Christians living in this area, in Egypt - Copts, in Iran - Assyrians, who were familiar to the American Protestantism. In this sense, Pentecostalism in the Middle East might be seen, to some extent, as a continuation of the missionary work of Americans dating back to the early 19th century.
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