African Pentecostalism

Kalu, Ogbu U.

doi:10.1093/acprof:oso/9780195340006.001.0001

Cited by 322 publications

(97 citation statements)

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“…Social anthropologists suggest that we have entered a new phase in the religious history of Europe characterized by 'reverse evangelization' of the continent by African migrants (Kalu 2008;Ter Haar 1998). More recently, there has been an increase in empirical literature on transnational Pentecostalism in Western societies (Adogame 2008;Hunt 2002;Ter Haar 1998;Ter Haar 2008;van Dijk 1997).…”

Section: African Christians In Europementioning

confidence: 99%

Religious Transnationalism: The case of Zimbabwean Catholics in Britain

Pasura

2012

J Religion Afr

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This article examines the ways in which mainstream churches engender migrants' maintenance of transnational ties and improve their integration into British society. It uses the Zimbabwean Catholic congregation in Birmingham as a case study. The central thrust of this article is that African diaspora congregations have emerged as public spaces to construct transnational identities and provide alternative forms of belonging, and have reinvented themselves as agents of re-evangelization to the host society. In contrast to other transnational ties such as remittances and hometown associations whose activities are orientated toward the homeland, reverse evangelization embodies the giving out of something to the host society. It is the awareness and ability to influence and shape the face of Christianity in Britain that gives African Christian migrants the agency to participate in other aspects of British society, providing an alternative path to integration. As the article argues, religious identities among Zimbabwean migrants should be seen not just as a religious phenomenon but also as markers of cultural difference from the host society, which constructs them as 'other'.

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Section: African Christians In Europementioning

confidence: 99%

Religious Transnationalism: The case of Zimbabwean Catholics in Britain

Pasura

2012

J Religion Afr

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“…Zimbabwean Pentecostal churches, like their precursors the African Initiated/Independent/Instituted Churches (AICs) (Chitando, Gunda and Kügler 2014) and other Pentecostal churches on the continent, operate within the "African map of the universe" as the doyen of the study of African Pentecostalism, as the late Kalu (2008) put it. The emphasis on healing and deliverance is one major factor that pulls large crowds to the expanding Pentecostal movement.…”

Section: The Zimbabwean Pentecostal Scene: An Overviewmentioning

confidence: 99%

“…Fifth, by "mining the African view of the universe" (Kalu 2008), Magaya has managed to address the existential issues that most Africans grapple with. Magaya's cosmology is full of spirits and forces that threaten the health and well-being of people.…”

Section: The Zimbabwean Pentecostal Scene: An Overviewmentioning

confidence: 99%

Walter Magaya's Prophetic Healing and Deliverance (PHD) Ministries and Pentecostalism in Zimbabwe: a preliminary study with particular reference to ecumenism

Chitando¹,

Biri²

2016

Studia Hist. Ecc.

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“…This revival was the third epoch in charismatic manifestations in the country (Kalu 2008:88) and it had its emphasis on Jesus as saviour, sanctifier, healer, baptiser and soon coming king, while its praxis was characterised by an ascetic lifestyle (Marshall 2009:71). The link between the transition and transformation from classical Pentecostal ascetic lifestyle to Neo-Pentecostal flamboyant lifestyle is Benson Idahosa, as Kalu (2008) puts it so succinctly:…”

Section: Pentecostalism and Neo-pentecostalism In Nigeriamentioning

confidence: 99%

'Prosperity a part of the atonement': An interpretation of 2 Corinthians 8:9

Mbamalu

2015

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This article investigates the claim made by some Pentecostal preachers that prosperity is part of the atonement. The biblical basis that such preachers present for their claims is a specific understanding of 2 Corinthians 8:9. The phrase, δια υμας, is sometimes translated �for your sakes� or �because of you�, and the verse is understood by these preachers as indicative of the vicarious nature of the poverty of Jesus. A reading of the Greek text of 2 Corinthians 8:9, however, does not lend itself to this interpretation. Furthermore, Paul�s act of soliciting for funds to help the poor saints in Jerusalem makes the claim that prosperity is part of the atonement quite unwarranted by the text.Intradisciplinary and interdisciplinary implications: The contextual perspective this work is challenging is the Neo-Pentecostal interpretation of 2 Corinthians 8:9, that prosperity is part of the atonement. This research discountenances such understanding and affirms the traditional view that the scope of the atonement of Christ does not imply financial abundance. The atonement of Christ, however, does have financial implications, for it has brought about a new community that cares for its members.

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African Pentecostalism

Cited by 322 publications

References 0 publications

Religious Transnationalism: The case of Zimbabwean Catholics in Britain

Religious Transnationalism: The case of Zimbabwean Catholics in Britain

Walter Magaya's Prophetic Healing and Deliverance (PHD) Ministries and Pentecostalism in Zimbabwe: a preliminary study with particular reference to ecumenism

'Prosperity a part of the atonement': An interpretation of 2 Corinthians 8:9

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