Globalization has facilitated the growth of “market-friendly” religions throughout the world, but especially in developing societies in the global South. A popular belief among these movements is prosperity belief. Prosperity belief has several characteristics which make it compatible with liberal individualism, the dominant value in a globalized society. At the same time, its compatibility with this value may be limited, extending only to economic liberalism, but not to liberal attitudes on social issues. Data from the Pew Forum on Religious and Public Life’s 2006 survey Spirit and Power: Survey of Pentecostals in Guatemala is used to conduct a quantitative analysis regarding the economic and social attitudes of prosperity belief adherents in Guatemala in order to examine the potential, as well as the limits, of this belief’s compatibility with liberal individualism. Results suggest that support for liberal individualism is bifurcated. On one hand there is some support for the positive influence of prosperity belief on economic liberalism in regards to matters of free trade, but on the other hand, prosperity belief adherents continue to maintain conservative attitudes in regards to social issues. As prosperity belief and liberal individualism continue to grow along global capitalism, these findings have implications for the future of market-friendly religions and for the societies of the global South.

British church history in the last sixty years is best described as a “coat of many colours”. This image is appropriate because of the growth and proliferation of Black Majority Churches in urban areas of the British Isles. The advent of these churches has contributed to the prevailing pluralistic theological landscape. This thesis aims to evaluate the current status of Black Majority Churches with respect to their origin, growth, distinctives and contributions to British Christianity. Historiographical research methods are utilised in this study, including a review of historical publications on Britain’s Black Majority Churches and evaluation of their liturgical practices, preaching styles, common ethos, training standards and generally accepted doctrinal statements. Hitherto, the general consensus amongst Black British theologians was that the Black Majority Churches originated in the Windrush migration era, beginning in 1948. However, this era is more appropriately seen as one of expansion, rather than the foundation, of Black Majority Churches. The foundation stone for the growth and proliferation of these churches had been laid with the establishment of Sumner Chapel, Peckham, in 1906 by a Ghanaian, Pastor Brem Wilson. Further impetus was given to this initiative with the emergence of the African Church Mission in 1931, led by a Nigerian, Rev Daniel Ekarte. The growth of these churches in urban areas was greatly accentuated during the Windrush dispensation, with the emergence of West Indian churches, which evolved not only as a result of racism but in order to meet the authentic social, cultural and religious needs of Africans and Caribbeans in Britain. The theological flavours of these churches are similar to those of global Pentecostalism, but are modulated by African and Caribbean cosmologies. Alongside their pneumacentric, experiential approach, there exists a strong resonance with the American Pentecostal “health and wealth” ideology. The socio-cultural and religious importance of these churches during the acculturation of migrants in Britain is pivotal, but at times these churches also limit the process of acculturation because of their minimal social interaction with the wider British communities. The political pragmatism of Black-led Churches is gradually evolving and is in sharp contrast to the political ideology of the Black Movement of America. The active involvement of various Black-led Church leaders, community groups and parachurch organizations is gradually shaping the political activities of Black Majority Churches. The missiological praxis of these churches seems suspect because many are “migrant sanctuaries”. The limitations are inherently due to a lack of retrospection on the missional tools of these churches and a certain disregard of the British context. The role and functionalities of these churches in terms of social and political relevance is gradually unfolding. The future relevance of these churches is totally dependent on proactive initiatives such as the planting of missional churches, development of articulate leadership, theological training and engagement with British culture. / PhD (Missiology), North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, UK, 2011

British church history in the last sixty years is best described as a “coat of many colours”. This image is appropriate because of the growth and proliferation of Black Majority Churches in urban areas of the British Isles. The advent of these churches has contributed to the prevailing pluralistic theological landscape. This thesis aims to evaluate the current status of Black Majority Churches with respect to their origin, growth, distinctives and contributions to British Christianity. Historiographical research methods are utilised in this study, including a review of historical publications on Britain’s Black Majority Churches and evaluation of their liturgical practices, preaching styles, common ethos, training standards and generally accepted doctrinal statements. Hitherto, the general consensus amongst Black British theologians was that the Black Majority Churches originated in the Windrush migration era, beginning in 1948. However, this era is more appropriately seen as one of expansion, rather than the foundation, of Black Majority Churches. The foundation stone for the growth and proliferation of these churches had been laid with the establishment of Sumner Chapel, Peckham, in 1906 by a Ghanaian, Pastor Brem Wilson. Further impetus was given to this initiative with the emergence of the African Church Mission in 1931, led by a Nigerian, Rev Daniel Ekarte. The growth of these churches in urban areas was greatly accentuated during the Windrush dispensation, with the emergence of West Indian churches, which evolved not only as a result of racism but in order to meet the authentic social, cultural and religious needs of Africans and Caribbeans in Britain. The theological flavours of these churches are similar to those of global Pentecostalism, but are modulated by African and Caribbean cosmologies. Alongside their pneumacentric, experiential approach, there exists a strong resonance with the American Pentecostal “health and wealth” ideology. The socio-cultural and religious importance of these churches during the acculturation of migrants in Britain is pivotal, but at times these churches also limit the process of acculturation because of their minimal social interaction with the wider British communities. The political pragmatism of Black-led Churches is gradually evolving and is in sharp contrast to the political ideology of the Black Movement of America. The active involvement of various Black-led Church leaders, community groups and parachurch organizations is gradually shaping the political activities of Black Majority Churches. The missiological praxis of these churches seems suspect because many are “migrant sanctuaries”. The limitations are inherently due to a lack of retrospection on the missional tools of these churches and a certain disregard of the British context. The role and functionalities of these churches in terms of social and political relevance is gradually unfolding. The future relevance of these churches is totally dependent on proactive initiatives such as the planting of missional churches, development of articulate leadership, theological training and engagement with British culture. / PhD (Missiology), North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, UK, 2011

Practical Theology / D.Th. (Practical Theology)

This study examines that which forms the 'centre' of Pentecostal Missiology and makes it particularly relevant to the South African context. In order to arrive at my conclusions I have concentrated on the history and present situation in postapartheid South Africa of the three oldest classical Pentecostal movements, the Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of God. Chapter one describes the rise of the Pentecostal movement and its arrival in South Africa shortly after the Second Anglo-Boer War (1899-1902). That Pentecostalism took root among the poor in this country is a matter of historical record. The dimensions of poverty in South Africa are probed in order to evaluate Pentecostalism' s success with that class of people. Chapter two examines the Pentecostal model of mission and its essentially holistic nature in order to understand why it so effectively helped the poor to escape the enslaving cycle of poverty. However, Pentecostalism around the world and in South Africa appears to be in crisis. Chapter three discusses the reasons for the crisis and outlines the nature and evidence of it - the 'centre' of Pentecostalism seems to be fragmenting, and with it the relevance of the Pentecostal Church to the South African situation. The book of Exodus provides a metaphor that naturally holds together dimensions of the model of mission essential to Pentecostalism. Chapter four describes the metaphor, how it applies to Pentecostal missiology and why the struggle for the 'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis concludes with a reminder that Pentecostals have a history of 'success' among the poor and that perhaps it is within this stratum of society that Pentecostals should focus their efforts. With a renewed model of mission the Pentecostal Church can still be relevant to the situation of poverty in post-apartheid South Africa. However, Pentecostals need to clarify the distinctives that lie at the 'centre' of their existence and mission and be prepared to struggle for them / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)

Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: I argue within the following pages for a synthesis of the contemporary Charismatic and Reformed positions on baptism in the Holy Spirit. I begin by surveying the Pre-Pentecost expectations of the Spirit’s outpouring and then unfold both the Charismatic and the Reformed views concerning Spirit baptism. In a final chapter, I propose a combined approach to Spirit baptism – spectacular everydayness - that takes seriously the Charismatic emphasis on the Spirit’s role of power as well as the centrality of community that forms the backbone of Reformed pneumatology. / AFRIKAANSE OPSOMMING: In die volgende dokument argumenteer ek vir ‘n sintese van die kontemporêre Charismatiese en Gereformeerde standpunte oor die doop met die Heilige Gees. Ek begin deur die voor-Pinkster verwagtinge van die uitstorting van die Gees te ondersoek, en daarna fokus ek op sowel die Charismatiese en die Gereformeerde beskouings van doop met die Gees. In ‘n finale hoofstuk stel ek ‘n gekombineerde benadering tot doop in die Gees voor – spectacular everydayness – wat die Charismatiese klem op die Gees se rol van krag, sowel as die sentraliteit van gemeenskap wat die ruggraat van Gereformeerde pneumatologie vorm, ernstig opneem.

With the growth of Pentecostalism over the last few decades, conservative values and punitive sanctions related to the sexual behavior of adolescents and unmarried youth began to play an important and systematic role in Pentecostal and renewed Protestant churches as well as in charismatic Catholic communities. Simultaneously, religion has become an important and highly present factor in the lives of many adolescents and youth in Brazil. In terms of attempting to attract this age group, these churches and communities, stand out, as they have used their resources to create a space for this segment of the population to participate in a religious environment. Youth groups, dating groups, trade courses, lectures, aid work in poor communities, confirmation and other activities such as retreats and religious trips, have been frequently observed in these churches and charismatic communities. In this dissertation, I examine the associations between religious involvement and sexual initiation in Brazil. More specifically, I investigate (1) whether religious denomination and religiosity are associated with age at premarital first sexual intercourse, (2) whether these associations have changed over the last three decades, (3) how different churches and religious leaders address sexual behavior issues, and (4) the mechanisms through which religion can influence adolescents’ sexual behavior in Brazil. These research questions are assessed by employing multiple data sources and methodologies including three Demographic and Health Surveys carried out in Brazil in 1986, 1996, and 2006 and event history analysis, as well as in-depth interview data and participant observation among different religious groups and affiliations by attending several Catholic masses, Protestant religious services, youth groups, Sunday schools, and religious talks/lectures. Quantitative and qualitative findings of this dissertation show that adolescents and youth from Pentecostal churches and communities seem more likely to delay or abstain from premarital sexual initiation when compared to traditional Catholics. I conclude by suggesting that the dissemination of conservative norms and sanctions as well as the availability of greater space for youth to maintain close relationships with these churches have helped create mechanisms through which religion can directly and indirectly influence the lives and sexual behavior of young people in Brazil. / text

This dissertation traces the rise of Jim and Tammy Bakker and analyzes the birth and growth of prosperity theology in the United States of America. It highlights how Jim and Tammy created a form of Pentecostalism that grew alongside and because of the growth of the Sunbelt. It blossomed in the new suburban enclaves of this region. Jim Bakker's religious ideas had their roots in an increasingly powerful anti-New Deal coalition that was led by the conservative business community. Positive thinking and the prosperity gospel reinforced their beliefs in unfettered markets and their opposition to activist government. Bakker combined these ideas with an emphasis on the family, creating a power new kind of religion. It became a form of cultural conservatism that increasingly shaped American society in the 1970s and 1980s, helping transform political issues into moral and religious questions.

This report analyzes the Igreja Universal do Reino de Deus (Universal Church of the Kingdom of God)—a Brazilian neo-Pentecostal church—by its capacity to enchant everyday life in modern, disenchanted worlds. It provides a history of the church, a cultural biography of its founder, and a description of the church’s demonology and ritual life. It argues that through ritual performance, members come to embody the church’s discourse of biblical sacrifice. This process enchants their lives and sanctifies their participation in modern, disenchanted institutions such as late capitalism and medical science. It further argues that previous scholarship has interpreted neo-Pentecostal churches from an implicitly ethical perspective that is rooted in Western modernity. This perspective, in turn, has led to unwarranted dismissiveness toward church members’ self-reports of the empowerment they experience through their religious life. / text

This study examines that which forms the 'centre' of Pentecostal Missiology and makes it particularly relevant to the South African context. In order to arrive at my conclusions I have concentrated on the history and present situation in postapartheid South Africa of the three oldest classical Pentecostal movements, the Apostolic Faith Mission, the Full Gospel Church of God and the Assemblies of God. Chapter one describes the rise of the Pentecostal movement and its arrival in South Africa shortly after the Second Anglo-Boer War (1899-1902). That Pentecostalism took root among the poor in this country is a matter of historical record. The dimensions of poverty in South Africa are probed in order to evaluate Pentecostalism' s success with that class of people. Chapter two examines the Pentecostal model of mission and its essentially holistic nature in order to understand why it so effectively helped the poor to escape the enslaving cycle of poverty. However, Pentecostalism around the world and in South Africa appears to be in crisis. Chapter three discusses the reasons for the crisis and outlines the nature and evidence of it - the 'centre' of Pentecostalism seems to be fragmenting, and with it the relevance of the Pentecostal Church to the South African situation. The book of Exodus provides a metaphor that naturally holds together dimensions of the model of mission essential to Pentecostalism. Chapter four describes the metaphor, how it applies to Pentecostal missiology and why the struggle for the 'centre' is a struggle vital to the mission of the Pentecostal Church. The thesis concludes with a reminder that Pentecostals have a history of 'success' among the poor and that perhaps it is within this stratum of society that Pentecostals should focus their efforts. With a renewed model of mission the Pentecostal Church can still be relevant to the situation of poverty in post-apartheid South Africa. However, Pentecostals need to clarify the distinctives that lie at the 'centre' of their existence and mission and be prepared to struggle for them / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)