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Constructing a charismatic ontology of evil: a critical examination of Nigel Wright by Graham R Smith — last modified 2011-02-09 14:21
Charismatics have been accused of a dualistic approach to spiritual warfare, giving too high a status to Satan and developing a ‘demon-consciousness’. In the 1970s and 80s, a number of books and ministries developed demonologies that gave a detailed hierarchical description of the demonic world, and suggested that such demonic infestations were behind a range of sicknesses and sinful habits. In reaction to this, even some commentators sympathetic to charismatics have written critiques of such approaches to evil and spiritual warfare; for example Andrew Walker, concerned as to the fear that such approaches can engender, coined the term ‘paranoid universe’ for this worldview. Frank Peretti’s works of popular Christian fiction were said to have reinforced the distortions of such a paranoid worldview. Nigel Wright has sought to counter charismatic ‘remythologising’ through an ontological account of evil that highlights its deceptive and shadowy nature. His ‘non-ontological realist’ analysis of the devil and demons seeks to deny them ontological substance without reducing their reality. He challenges traditional views of the devil as personal, and of the fall of angels as the origin of demonic forces. Through dialogue with Karl Barth, Jürgen Moltmann, Walter Wink and others, he defines evil as a godless emptiness that nonetheless has complex ways of taking form in the experience of societies and individuals. I have in my own research firstly sought to discover the views of a number of pioneers involved in the Anglican charismatic renewal in the 60s, 70s, and 80s in relation to spiritual warfare, and secondly conducted a case study in 2007/8 in a charismatic Anglican church (pseudonymously called St George’s) where there was well developed theology and praxis of spiritual warfare. In this paper I shall use some of these results to examine and critique Wright’s proposed ontology, and begin to construct a charismatic ontology of evil that seeks to remain faithful both to their experience and to the biblical data.
Presence and Impact of Pentecostalism in Nigeria by Donatus Ukpong — last modified 2006-11-20 13:09
"Líbranos del mal." Estructuras simbólicas y funciones políticas del protestantismo en Centroamérica. by Heinrich Schäfer — last modified 2006-10-25 15:28
The article positions pentecostalism in the context of Central American societies. (1992)
Fundamentalism: power and the absolute. by Heinrich Schäfer — last modified 2006-07-26 20:48
An article about fundamentalism that examines some pentecostal practices from this angle.
En el camino by Wilma Wells Davies — last modified 2009-02-16 17:52
Case study report of Classical Pentecostal church in Buenos Aires
Luis Orellana: El fuego y la nieve. Historia del movimiento pentecostal en Chile: 1909-1925. by Heinrich Schäfer — last modified 2006-07-26 20:59
A master thesis in theology of a student of mine at the Universidad Bíblica Latinoamericana that I am proud to present in this forum. The E-Mail of the author is: "Luis Orellana <>".
Fundamentalismo entre los pentecostales? by Heinrich Schäfer — last modified 2006-10-25 15:27
Is there some fundamentalist practice among pentecostals?
Guerra espiritual de baja intensidad: el abuso del protestantismo por la contrainsurgencia. by Heinrich Schäfer — last modified 2006-10-25 15:27
An article about political abuse of churches -- pentecostals and others -- in the Central American conflict.
El reino de la libertad: los milenarismos. by Heinrich Schäfer — last modified 2006-07-26 20:49
Some brief distinctions on different millennialist practices in conflict environment.
"Oh senhor de los cielos, dános poder en la tierra!" by Heinrich Schäfer — last modified 2006-07-26 20:50
Latin American Protestantism is frequently identified as fundamentalist whereas, however, the definition of what is fundamentalist often lacks clarity. This article proposes a definition of the concept and examines Central American Protestantism on fundamentalist tendencies. Fundamentalism absolutizes one's own religious (and social) position against other's in order to (re-) conquest "fields of affirmative action" in situations of crisis and to execute power. According to the social position of the actors, this strategy results to be a technique of social survival or, on the other hand, of domination. The article considers  based on two years field study and abundant empirical data  different currents of Central American Protestantism and portraits nuances of what could be called fundamentalism in that specific social context. Facing the new situation of the religious field, the article finally draws some concusions for the theological task on the continent.
Charismatic Renewal, Denominational Tradition and the Transformation of Ethiopian Society by Jörg Haustein — last modified 2011-06-29 13:01
This article contains a brief introduction to the rise of the Pentecostal movement in Ethiopia and the Development of the Charismatic Movement within the EECMY, ending with a theological outlook. It is based on a presentation given at a consultation of the German Church Development Service (EED) regarding Pentecostalism and development in Africa.
Charismatic Renewal and Ecumenical Progress by Clifford Owen — last modified 2009-02-25 12:53
Paper presented at the GloPent Conference in Birmingham, February 2009
Macchia, Frank D. - Signs of Grace in a Graceless World: The Charismatic Structure of the Church in Trinitarian Perspective by webmaster — last modified 2007-03-07 01:18
This paper was presented in Heidelberg, July 2006, at a workshop on Pneumatology from Pentecostal perspectives, alongside Amos Yong's paper, published in PentecoStudies 6/1.
Crisis social y protestantismo en Centroamerica. by Heinrich Schäfer — last modified 2006-10-25 15:27
The article describes in macro-sociological terms the conditions of protestant (and pentecostal) growth in Central America during the twentieth century.
El pentecostalismo y el neopentecostalismo en el marco de la globalización y nuestra fe en el Espíritu Santo. by Heinrich Schäfer — last modified 2006-07-26 20:51
Some reflections on the diferent role of classical and neo-pentecostalism under the circumstances of globalized life in Latina America. Contribution to the international encounter of the Conferencia Evangélica Pentecostal Latinoamericana, Havanna, September 1998 (exactly when the winds of Hurricane "George" where around...).
New Paradigms in Pentecostal Education: a very short introduction by William K Kay — last modified 2009-02-27 11:28
This paper was given at the 2009 Glopent conference in Birmingham. It provides a brief overview of Pentecostal education and notes its diversification over time. The paper makes the assumption that, wherever Pentecostal education is found, it should be seen in the context of the educational systems of the country where it is located, the early Pentecostal colleges being a form of post-secondary education in an era when tertiary education was far rarer than it is today.
Articles on Pentecostalism at the Hartford Institute for Religion Research by webmaster — last modified 2007-04-24 02:01
A collection of online articles on Pentecostalism at the Hartford Institute for Religion Research, including some publications by Margaret Poloma
Online Papers by Allan Anderson by Allan Anderson — last modified 2005-12-19 18:57
A number of recent and not-so-recent papers available on various subjects.
Movimiento pentecostal y comunidades de base en América Latina: La recepción de conceptos teológicos de liberación a través de la teología pentecostal. Editado por Michael Bergunder by Michael Bergunder — last modified 2009-01-11 21:24
A lo largo del siglo XX, el movimiento pentecostal se ha desarrollado como uno de los elementos del cristianismo más dinámicos a nivel mundial. Algunos observadores calculan que el 20 % de la cristiandad mundial pertenece al cristianismo pentecostal-carismático. Uno de los centros de crecimiento pentecostal es América Latina. Según cálculos conservadores, entre 11 y 15 % de los habitantes de América Latina eran protestantes, de los cuales la mayoría de ellos serían pentecostales. Las estadísticas de los últimos decenios muestran un constante crecimiento de los protestantes entre la población, lo cual en primera instancia se atribuye a los grandes éxitos de la propaganda misionera del movimiento pentecostal. Incluso, hay observadores que señalan que en algunos países de América Central en un futuro cercano los católicos ya no serán la mayoría de la población. Es usual que el movimiento pentecostal latinoamericano sea etiquetado con una serie de estereotipos estigmatizadores. Así, los pentecostales en América Latina son caracterizados, por ejemplo, como ayudantes en el cumplimiento de los derechos religiosos en los Estados Unidos, como tentación para los más pobres entre los pobres, como desinteresados en los cambios sociales o como ateológicos, por nombrar algunos. Muchas veces, debido a dichas percepciones, la socialmente crítica Teología de la Liberación, así como las comunidades de base política y socialmente inspiradas por ésta, son vistas como antípodas naturales en relación al movimiento pentecostal. Ambos movimientos suelen aparecer como irreconciliables. Sin embargo, esta imagen de la supuesta confrontación entre comunidades de base y el movimiento pentecostal no corresponde al conocimiento científico. Nuevas investigaciones provenientes de las Ciencias Políticas y las Ciencias Sociales entregan una visión muy diferente del movimiento pentecostal latinoamericano, como se muestra en el anexo. La discusión ecuménica en relación al movimiento pentecostal latinoamericano sufre de un problema aún más grave: no se toma en cuenta cómo el movimiento pentecostal se interpreta a sí mismo. El desconocimiento de esto conduce automáticamente hacia argumentos erróneos. Este libro tiene la explícita intención de acabar con estos malentendidos. Las reflexiones teológicas de importantes teólogos pentecostales son presentadas en versión alemana. En vista de la supuesta confrontación entre el movimiento pentecostal y las comunidades de base, se eligieron sobre todo aquellos artículos que atestiguan una intensa recepción teológica pentecostal de planteamientos teológico-liberadores. No tomar esto en cuenta significa que es imposible un juicio responsable del movimiento pentecostal latinoamericano. Esperamos haber logrado una introducción satisfactoria acerca del estado actual de la teología pentecostal. Si se desea ampliar la lectura las lectoras y los lectores interesados son remitidos a datos bibliográficos que posibiliten esto. La meta de esta publicación es estimular una discusión acerca del movimiento pentecostal llevada a cabo por el espíritu ecuménico.
Andrea Althoff: Religious Identities of Latin American Immigrants in Chicago by webmaster — last modified 2009-07-06 18:13
In this edition of the The Religion & Culture Web Forum, Andrea Althoff shares results of her field research among Latino immigrant congregations in Chicago. Incorporating demographics, observation, and interviews, she considers what impact religious affiliation has on immigrant integration into U.S. society, a largely unstudied subject. What she has discovered is a link between two significant contemporary phenomena, Latin American immigration to the U.S. and the explosive worldwide growth in Pentecostalism.
last modified 2005-12-12 00:09