Pentecostalism and Globalization

The Committee and the Uncommitted: Material Assistance to Members in Need at a Pentecostal Church in Western Kenya

“…Indeed, as our reliance on Haynes' work in Zambia illustrates, the dynamics of Pentecostal church structure share certain similarities that traverse national borders, and many of our observations resonate beyond Kenya and across global Pentecostalism's transnational networks (Anderson et al 2010). Following Gez' (2018) presentation of normative Kenyan Pentecostalism, we regard CEG's teachings and structure as falling well within this wide category.…”

Diversity within Protestant Transnationalism: Differences in the Scope and Reach of Pentecostal/Charismatic and Evangelical Missions

“…Although scholars have increasingly challenged the popular assumption that P/Cs and Evangelicals experience a tension between this-worldly and otherworldly concerns (Heist and Cnaan 2016; King 2012, 924), studies have nevertheless shown them to be at least more likely to prioritize evangelism (Chaves 2017, 92; Smith 1998, 36–3; Wuthnow 2009, 141). These differences notwithstanding, some have shown that P/Cs are particularly proficient at “recruitment” (Stolz and Favre 2019, 621) and adept in their uses of mass media (Meyer 2010, 123). Given that much of the Christian Gospel is relayed not only through face-to-face proselytization but also television and radio programming or published Christian literature, P/C agencies that realize their comparative advantage will be more likely than Evangelical agencies to focus on otherworldly activities that facilitate this proliferation and propagation of the Gospel.…”

“…As for the research on global P/C Protestantism, much of this research has veered away from examining its American sources, partly because of growing skepticism about the role of Americanization in this process (e.g., Anderson 2010, 19–20; Aubrée 2013, 523; Meyer 2010, 119) and because it is P/Cs rather than Evangelicals who enjoy a larger market share on the global stage (Pew Research Center 2011). Furthermore, many of these empirical studies use denominational classifications in order to operationalize and distinguish P/Cs from Evangelicals, which, though insightful, lacks the self-identification measure that some have argued is more important in better understanding Conservative Protestantism (Alwin et al 2006, 559; Hackett and Lindsay 2008, 512; Lewis and de Bernardo 2010, 114).…”

'The Emptied Authority': African Neo-Pentecostalism, Modernisation of Sacred Authority and Gendered and Sexualised Constructions of Violence

“…It has rather reinforced it through modernisation. As a way of life, the African ontological past lays the foundation for collective African spiritual consciousness which continues, albeit in a modified or loosely reinterpreted form, to shape many African Neo-Pentecostal Christians' understandings, interpretations and conceptions of reality (Maxwell 2006;Meyer 1999;Gifford 1998). This means that, while many Africans have converted to Neo-Pentecostalism, their notions of authority have not been converted, only modernised.…”

“…In fact, scholars have accentuated Neo-Pentecostalism as a liberating and modernising movement. By contrast, African indigenous religions have been regarded as relics of antique African history vanquished by Christianity (Koschorke 2005;Meyer 1999). However, scholars such as Paul Gifford (2015) have contested the claim that Neo-Pentecostalism is an agent of development and a modernising influence in Africa.…”