Pushing Pentecostalism toward the respectable: on the mainstreaming of a countercultural religious movement in Chile

ABSTRACT

Pentecostalism used to be the stigmatized religion of the marginal sectors of Chilean society and has often been interpreted by scholars in terms of symbolic protest. However, a new generation of Pentecostals is now attempting to redefine their religion as more legitimate and respectable. This process involves attempts at gaining more public recognition and it implies revisiting Pentecostal stylistic and religious practices. Many younger Pentecostals tend to distance themselves, both from certain kinds of emotional expressions and from what they perceive as the rigid formalism of classical Pentecostalism. This is prevalent, both in Pentecostal worship which carefully balances effusiveness and liveliness with control, and in testimonies of younger Pentecostals who tend to downplay the sensationalist aspects of conversion (as caused by an instant revelation) and rather portray it as a gradual process of maturation. My paper explores how mainstreaming processes unfold at different levels and occasionally cause tensions among Chilean Pentecostals.     

When a Theological Institution Becomes Ecumenical: A Focus on the Process and Experience

Det teologiske menighetsfakultet, or MF Norwegian School of Theology, has undergone an extensive development. From representing a strong Lutheran confessionalism, the new face of the faculty has changed to be more ecumenical in character. This article presents this story, gives insights into the historical process, and presents the current experiences of opening the school to non‐Lutheran students and teachers. On the basis of this “case study,” the article reflects on ecumenical perspectives that could be constructive for the twenty‐first century.     

Born a pastor,being a woman: biographical accounts on gendered religious gifts in the Diaspora

Women’s presence in Pentecostal leadership positions has slowly increased over the past decades, which raises new questions on the reconfiguration of gender roles and its relationship with religious doctrines. Based on empirical research, this article examines the construction of female leadership and religious authority within Pentecostal churches in a diasporic context. We draw upon biographical narratives of six female Pentecostal pastors—three African and three Latin American—who are leaders in Pentecostal churches in Spain. Our aim is to understand which conditions allowed these women to obtain positions of leadership in a mainly male dominated Pentecostal milieu and analyse the discursive articulation of Pentecostal conservative views on gender issues with local dynamics in the construction of female religious authority. The article shows that the authority of these women within the church realm is forged and legitimated through a religious narrative, one that empowers them as religious leaders without challenging their (and other women’s) subaltern role in the domains of social and family life.     

Pentecostals: The Power of the Powerless

Many researchers interpret Pentecostalism in terms of external factors such as European and North American history or economics. In this article Pentecostalism is examined from below, through qualitative interviews with women living in poverty in Santiago, Chile. The analysis shows how Pentecostalism led to a new theology where the believer became the subject of her own life. Social ascent was made through ecstatic experiences of the spirit in a caring community which directed the individual towards "a female ethos." This subjective change affected social changes in Chile under dictatorship but not in state politics because parts of the Pentecostal hierarchy collaborated with Pinochet.     

Pentecostals: The Power of the Powerless

Many researchers interpret Pentecostalism in terms of external factors such as European and North American history or economics. In this article Pentecostalism is examined from below, through qualitative interviews with women living in poverty in Santiago, Chile. The analysis shows how Pentecostalism led to a new theology where the believer became the subject of her own life. Social ascent was made through ecstatic experiences of the spirit in a caring community which directed the individual towards “a female ethos.” This subjective change affected social changes in Chile under dictatorship but not in state politics because parts of the Pentecostal hierarchy collaborated with Pinochet.     

Empirical and historical perspectives on the growth of Pentecostal-style churches in Malaysia,Singapore and Hong Kong

This article considers the growth of Pentecostal-style churches in Southeast Asia, and specifically in Hong Kong, Kuala Lumpur and Singapore. It outlines four reasons for the growth that occurred and then, using qualitative and quantitative data in a mixed mode, seeks to test the hypotheses it derives. It concludes that each of the hypotheses remains plausible but notes that contextual factors or major social disruptions undermine any deterministic account.     

Addressing the brain drain: A partial cosmopolitanism approach

This paper joins the thorny debates on the “brain drain”. It first examines some of the core issues and debates around international migration and the asymmetry in the arguments that defend the right to restrict entry but are critical of any attempts to rein in exit. It then argues that the empirical evidence on this issue is contingent on multiple factors, which weakens the case for universal recommendations. Instead, the paper lays out a form of “partial cosmopolitanism” that attempts to balance an individual’s freedom to exit with the larger social good in two distinctive ways: first, by allowing some grains of sand in the wheels of skilled migration flows through contingent contracts in higher education; and second, enhanced temporary migration that encourages greater international mobility but with temporal curbs. The paper concludes by suggesting that in an era of international migration, welfare considerations need to account for both people within territorially bounded countries and territorially unbounded nations.     

Re-conceptualising the religious habitus: Reflexivity and embodied subjectivity in global modernity

The utility of the notion of the religious habitus rests on its capacity to illuminate how embodied dispositions emergent from routinised practices come to be socially and culturally significant. This has been called into question, however, by global changes that undermine the societal stability and personal habits on which it is often understood to rely, stimulating instead reflexive engagements with change. After assessing conventional conceptions of the religious habitus vulnerable to such criticism, we utilise the writings of Latour in developing a new understanding of the term. Re-conceptualising the religious habitus as something reflexively re-made or instaured, through the cultivation of a subjectivity that locates human action, feeling and thought at the embodied intersection of worldly and other-worldly realities, we illustrate the value of this approach with reference to contemporary Pentecostalism and Islam.     

Pneumatology and the Cross: The Challenge of Neo‐Pentecostalism to Lutheran Theology

Abstract : Historically, Lutheran engagement with the charismatic and Pentecostal movements has been largely negative. After a brief review of this history, I explore the question: What would a Lutheran engagement of the Spirit look like in view of the kinds of questions people are asking today that draw them to Pentecostal churches? Is there a place in Lutheran theology for affirming that the Holy Spirit is the “giver of life” and even “abundant life”?     

Capital Possession: a comparative approach to 'New Age' and control of the means of possession

This paper reconsiders academic representations of religious phenomena that have been called New Age through contextualised comparison of social practice and discourse. This challenges both the replication of emic models of a New Age in terms that are abstract, classed and racialised, and the way in which the New Age is represented as a social phenomenon unrelated to other contemporary religious forms throughout the world. By identifying spirit possession as a central practice within what is called ‘non-formative religion’, comparisons are drawn with Pentecostalism and Shamanism, documenting their growth under common conditions of neoliberal globalisation across the world. To examine reasons for such resurgence, attention is drawn to what is called the ‘means of possession’: the social contexts in which possession occurs and is controlled. The ambiguity by which control of the means of possession is exercised is explored in terms of a broader social context in which self-authority is both denied and demanded.     

Pentecostal Gift to Christian Unity: Its Possibility in the New Global Context

Church unity has been much discussed, particularly around the centenary of the Edinburgh Missionary Conference. Pentecostalism, as a new player in today's global Christianity, comes with its unique potential toward church unity and corporation. This study identifies three such gifts: numerical growth, spontaneous ecumenicity through worship, and missional cooperation. The study concludes with a self‐critical caution for fellow Pentecostals and the world church so that these gifts would be strengthened.     

Pure Gospel or Full Gospel: On the Principles of Lutheran and Pentecostal Theology

The claim in recent conversations among Lutherans and Pentecostals that the “pure gospel” and “full gospel” paradigms held respectively by each tradition represent contrasting theological principles is examined through a historical and theological study of the notion of “gospel.” The two paradigms, although not mutually exclusive, identify different hermeneutical and doctrinal commitments that suggest that the contrast between the two traditions exists not in the idea of the gospel but in its mode of expression.     

Warrior Chicks: Youthful Aging in a Postfeminist Prosperity Discourse

In a youth‐oriented evangelical congregation where being perceived as “old” might marginalize member involvement and participation, a Hollywood, California congregation's women's ministry, God Chicks, presents aging women as possessing “godly wisdom,” endowing older women with spiritually charged energy, authority, and responsibility for training younger women to live “godly” lives. Ethnographic research and in depth media analysis of the God Chicks ministry reveals a particularly energizing evangelical postfeminist orientation that applies prosperity theology to contemporary challenges of changing women's roles. Specifically, the God Chicks ministry provides “women over forty” with consumer and caretaking strategies for maintaining youthful selves and motivating younger women. A “God Chick” emerges as a compelling, youthful gendered religious identity that expects congregationally committed women to be strong, healthy, and active warriors who fight multiple relational and global humanitarian battles. Overall, this study demonstrates the construction of an innovative postfeminist evangelical identity through the tactical, opportunistic use of theological doctrine by ministry leaders within a particularistic geographic location.     

Philanthropy,cosmopolitanism, and the benefits of giving directly

In the face of widespread poverty, Peter Singer argues that the best response is giving money to charitable organizations that give aid to the poor. In response, much criticism has been leveled by cosmopolitan philosophers that philanthropy is unable to effectively combat poverty for many reasons: such funds fall prey to corrupt bureaucrats, the poor will waste the money, or become dependent upon donations rather than providing for themselves. In this paper, I argue that the work of the organization GiveDirectly offers an approach that can overcome the criticisms leveled against philanthropy. GiveDirectly works by providing direct cash transfers to the poor; by adopting such a straightforward method, GiveDirectly provides practical benefits to the poor, and overcomes key philosophical critiques. The poor are empowered to make choices to meet their own needs, and do not become dependent upon donations. While GiveDirectly does not constitute the solution to the problem of global poverty, it does provide an avenue by which philanthropic efforts can make a difference in the battle against poverty, in ways that best respect and promote the autonomy of the poor.     

Blessed fetishism: Language ideology and embodied worship among Pentecostals in Java

A prominent trend of late Christianity has been a cultivation of ‘unmediated’ inspiration realised in embodied worship, notably glossolalia, ecstasy and verbal exuberance. Speaking unfathomable language and embracing spontaneous feelings, Pentecostals in Java have relied on and reworked local language ideologies by passionately employing both the babbling and yelling forms of code-switching in Indonesian, English, Hebrew and glossolalia, in an aspiration to achieve ‘true worshiper-hood’. A closer scrutiny of some elements of this embodied worship against the larger religiously heterogeneous context, furthermore, reveals the salient impacts of cross-religious relations on the process of shaping Pentecostal Christianity. This article argues that specific forms of Pentecostal worship can be better understood when situated in Muslim–Christian relations. Specifically, they speak to a thriving form of religious fetishism that is locally primed for a distinct voice out of the flourishing movements of Islamic resurgence.     

Instituting heteronormative belief in the law: the case of California's Proposition 22

This paper is based on ethnography of the ‘worship time’ at ‘Breakfree’ Church, a Pentecostal congregation in suburban Perth. I begin by exploring the ritualistic ways in which music is used to catalyse an ecstatic experience. Making use of the metaphor of ‘break free’, borrowed from a popular worship song, I demonstrate that music is used in deliberate ways to assist people in leaving behind the profane and encountering the sacred. Drawing on the thought of theologian Friedrich Schleiermacher and philosopher Paul Ricoeur, I explore the ways music facilitates and symbolises this experience. I demonstrate that for church members, the ecstatic divine-human encounter is the centre of their church worship and the antidote to difficult experiences such as grief or illness.     

Making Critically Conscious Disciples: A Zambian Pentecostal Pneumato‐Discipleship Missiology

This article calls for rethinking of discipleship within missio Spiritus for political formation necessary for the viable functioning of Zambian Pentecostalism in the neo‐colonial context. It argues that the theme for the 2018 World Mission Conference in Arusha, Tanzania, “Moving in the Spirit: Called to Transforming Discipleship,” calls for pneumato‐discipleship in promoting human dignity. Through an empirical missiological approach, the article analyzes interviews conducted with various believers in various Pentecostal communities to demonstrate the emerging missio Spiritus praxis among Zambian Pentecostals, which seeks to promote a missional ethics of resistance to neo‐colonial political culture. Pneumato‐discipleship, as pedagogy for critically conscious disciples, is geared toward realization of human dignity. It is the instrument of hope in the search for dignity and struggle against pervasive inhumanities.     

Intersectional cosmopolitanism: Muslim women’s engagement with polygamy on Malaysian and Indonesian screens

ABSTRACT

This article interrogates how the diverse realities of Muslim women fray the concept of ‘Muslim cosmopolitanism’ in Southeast Asia. By comparing how Malaysian Muslim women interpret polygamy in Malaysian and Indonesian screens, this article problematises the idea of a unified cosmopolitanism experienced by Muslims from the Malay world. Based on findings from interviews with 25 educated women, this article shows that media representations of polygamy and Muslim femininity can differ even between two Southeast Asian countries sharing common gendered and religious practices. It argues that the women’s understanding of polygamy is based on the intertwinement of their ethnic, gendered and classed subjectivities that are not necessarily informed by their religious beliefs per se but rather by the broader socio-political contexts in which they live. Through this embodiment of intersectional cosmopolitanism, they not only disrupt existing notions of ‘Muslim cosmopolitanism’ but highlight the heterogeneous experiences of Muslims within Southeast Asia.     

Political itineraries and anarchic cosmopolitanism in the thought of Hannah Arendt

In this paper, I argue that Arendt's understanding of freedom should be examined independently of the search for good political institutions because it is related to freedom of movement and has a transnational meaning. Although she does not say it explicitly, Arendt establishes a correlation between political identities and territorial moves: She analyzes regimes in relation to their treatment of lands and borders, that is, specific geographic movements. I call this correlation a political itinerary. My aim is to show genealogically that her elaboration on the regimes of ancient, modern, and ‘dark’ times is supported by such a correlation. I read Arendt in light of the current clash between an amorphous global political identity (and ‘new’ international order) and the renewal of nationalisms. I show that, for Arendt, the world is divided by necessary frontiers – territorial borders and identity frames – and that the political consists precisely of the effort to transgress them. Arendt never proposed a restoration of authority but, on the contrary, a worldwide anarchic (that is, based on no predetermined rule) politics of de‐localization and re‐localization; in her terms, a politics of free movement of founded identities, a cosmopolitanism, which, nevertheless, would have nothing to do with global sovereignty.