Healing as a Missiological Challenge

1986 ◽  
Vol 3 (1) ◽  
pp. 57-62
Author(s):  
Christoffer Grundmann
Keyword(s):  
Large Scale ◽  
Cross Cultural ◽  
Religious Movements ◽  
New Religious Movements ◽  
Charismatic Movement ◽  
African Independent Churches ◽  
Healing Community ◽  
The World ◽  
Independent Churches ◽  
Traditional Societies

AbstractThe formal approbation of the study project "The Church as a Healing Community" by I.A.M.S. Executive Committee (see: Mission Studies No. 5, Vol. III-1, 1986, p. 77) sets the scene for missiologists to embark upon the whole issue of healing on a large scale. It is hoped that by tapping the resources of the international, ecumenical and cross-cultural membership of the association the long felt need can be met to adequately respond to the challenge healing puts before us not only by the new religious movements all over the world and by the traditional societies, but also by the African Independent Churches and the charismatic movement within the established churches. There do exist monographs on several aspects of healing from nearly all over the world of course. But mostly they are concerned with a particular technique or with the health system and healing methods of a certain ethnic group. When it comes to missiology the phenomenon of healing outside the Christian fold often is looked at as something demoniac which as such has to be refused for the sake of the gospel. The only more recent missiological thesis I came across so far addressing the issue in a broader sense is Harold E. Dollar's "A Cross-Cultural Theology of Healing" (1980, Fuller) which actually tries to develop a cross-cultural liturgy or model of healing instead of a theology. This article tries to identify some of the most relevant issues any qualified study of the matter in question has to pay attention to.

The Study of Hindu New Religious Movements

2011 ◽  
Vol 15 (2) ◽  
pp. 6-19
Author(s):  
Gene R. Thursby
Keyword(s):  
Transcendental Meditation ◽  
Social World ◽  
Religious Movements ◽  
New Religious Movements ◽  
Special Issue ◽  
Social Harmony ◽  
Wide Range ◽  
The World ◽  
The Status ◽  
Arya Samaj

The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.

The Baltic Countries

2021 ◽  
pp. 586-600
Author(s):  
Sebastian Rimestad
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Movements ◽  
Roman Catholic Church ◽  
New Religious Movements ◽  
Orthodox Church ◽  
Baltic Countries ◽  
The North ◽  
The World ◽  
The Baltic

The three Baltic States (Estonia, Latvia, and Lithuania) have a varied religious history. In the twelfth and thirteenth centuries, they were the last region of Europe to be Christianized. Today, they—and especially Estonia—are among the most secularized societies in the world. This is not only due to the Soviet past but also to Baltic German dominance at key moments in their history. While Lutheranism has dominated in the north (in Estonia and Latvia), the Roman Catholic Church is still the main religious player in the south (in Lithuania and parts of Latvia). Primarily due to Russian migration, the Orthodox Church also plays a significant role in Baltic affairs. There is, finally, a small but vibrant cluster of new religious movements, notably neo-pagan groups.

scholarly journals The Closed Religious Community: the Strategy of Forming аnd the Principles of Functioning

2020 ◽  
Vol 8 (2) ◽  
pp. 86-100
Author(s):  
Svetlana V. Riazanova
Keyword(s):  
Social Network ◽  
World View ◽  
Popular Religion ◽  
Religious Community ◽  
Religious Movements ◽  
New Religious Movements ◽  
The Social ◽  
The World ◽  
History Of ◽  
Total Community

The point of the author’s research interest is mechanisms for the formation of a private religious community on the example of the Intersession brotherhood. A group of believers was emerged as part of the revival of the Orthodox life of the Kama region, but transformed into specific organization with features of popular religion, new religious movements and so-called “historical sects.” Author reconstructs the history of the community involving elements of the biographical method. The study is based on interviews and correspondence with former members of the community, close people of the residents of the commune, as well as analysis of the materials of the closed group on the social network, some audio of the groups’ seminars, photocopies of the working notebooks of the group and a series of photographs made by the believers. The investigation is based on the theoretical constructions of E. Goffman and the concept of total community. Intersession brotherhood appears as a community with the features of totality – territorial and communication closure of the residents, their employment in internal jobs, perception of the group as a family. Lack of privacy is combined with the presence of “mother-child” connection to the leader. The practice of naming for adults, the creation of new marriages, participation in gender-oriented councils create a special micro-environment with the unification of the world view. The system of privileges for advanced residents is supplemented by a developed system of fines. It makes possible to speak about special tools that lead to a change of values, a narrowing of the set of social roles and a reduction of critical thinking.

“Groaning for the Latter Day”

2021 ◽  
pp. 212-246
Author(s):  
John Howard Smith
Keyword(s):  
United States ◽  
Political Corruption ◽  
The United States ◽  
Religious Movements ◽  
New Religious Movements ◽  
Late Nineteenth Century ◽  
Social Inequities ◽  
American Protestantism ◽  
The World ◽  
Late Nineteenth

Two new religious movements, Mormonism and Millerism, established a foundation upon which a heretofore invisible, gloomy eschatology that had long occupied the margins of American Protestantism stepped out into the limelight in the late nineteenth century. Gaining popularity during and after the Civil War, dispensationalist premillennialism posited that the world is fundamentally fallen, and that only Christ’s personal intervention could bring on the Millennium. To some among this growing band of radical evangelicals, the United States’ spiritual failings, political corruption, and social inequities meant that it was beyond redemption. Others still clung to the belief in America’s millennial destiny, arguing that only the United States may stand against the Antichrist at the latter day, joining with Christ and his angels in the final assault against Satan in the inevitable Battle of Armageddon.

Tying Loose Ends

2020 ◽  
pp. 246-257
Author(s):  
Savio Abreu
Keyword(s):  
Religious Movements ◽  
New Religious Movements ◽  
Charismatic Movement ◽  
Sacred And Profane ◽  
The Everyday ◽  
The New Testament ◽  
Religious Establishment ◽  
New Testament Church ◽  
Charismatic Christianity

Though every chapter has some concluding remarks, there is a need to reinforce, qualify, and tie together the different strands of thought in order to assemble together a mosaic image of the contemporary Pentecostal–Charismatic movement in Goa. This attempt to build a cohesive, though not necessarily conclusive, understanding of Pentecostal–Charismatic Christianity is done in the final chapter. Since new religious movements are generally pitted against the mainstream religious establishment and occupy a contested religious space, this chapter discusses themes such as power, identity, evangelization, authoritative discourses, sacred and profane symbols, production of truth and mediation of grace, and terrains of conflict. The mission, the New Testament Church (NTC), the dualistic spiritual worldview, and the formation of a Charismatic habitus that structures and guides the everyday life practices and processes of individual believers are also important strands woven in the book to arrive at a tapestry of Pentecostalism.

scholarly journals African Independent Churches in Zambia (Lusaka)

2014 ◽  
Vol 14 (2) ◽  
pp. 8-25
Author(s):  
Kateřina Mildnerová
Keyword(s):  
Holy Spirit ◽  
Spiritual Healing ◽  
Typical Feature ◽  
Primary Data ◽  
Cultural Imperialism ◽  
Charismatic Movement ◽  
African Independent Churches ◽  
Political Struggles ◽  
Independent Churches ◽  
The Holy Spirit

ABSTRACT The African Independent churches (AICs) in Zambia, as elsewhere in Africa, from their very beginning formed a protest movement against the cultural imperialism undertaken by the missionary representatives of the historic mission churches and also played an important role in the anti-colonial political struggles. In Zambia, the early AICs were closely related to witchcraft eradication movements such as the Mchape, or socially and politically oriented prophet-healing churches such as The Lumpa church of Alice Lenshina. Since the 1970s and in particular in the 1990s the Christianity in Zambia has been significantly marked by the proliferation of the African Independent Churches - both of Pentecostal and prophet-healing type. These churches that started mushrooming particularly in urban settings became part of the strengthening charismatic movement, particularly within Protestantism. A typical feature of AICs is focus on spiritual healing and religious syncretism - the local traditional customs and beliefs in dangerous ghosts, ancestral spirits, or witches are placed within the biblical religious framework where the Holy Spirit (Muzimu Oyela) is considered to be the only source of healing whereas other ‘inferior spirits’ are labelled as demons. The traditional methods of healing are creatively combined with Christian healing by means of prayers, spiritual blessings, laying on of hands on patients and demon exorcism - it is believed that only a body rid of bad spirits can receive the Holy Spirit, and thus be healed. The paper draws on both secondary literature concerning African Independent Churches and primary data issued from fieldwork in Lusaka (2008-2009).

Reboot of The Family International

2013 ◽  
Vol 17 (2) ◽  
pp. 74-98
Author(s):  
Gary Shepherd ◽  
Gordon Shepherd
Keyword(s):  
Social Science ◽  
Organizational Development ◽  
Religious Movements ◽  
New Religious Movements ◽  
The Family ◽  
The World ◽  
Future Viability ◽  
New Form ◽  
Dramatic Shift

Since its founding in 1968, The Family International (TFI) has been an important case study for social science investigation of new religious movements. Its persistence and adaptive organizational development throughout the world, in spite of periodically strong social opposition, initially suggested a long and increasingly stable career ahead. However, in 2009, TFI leaders announced a dramatic shift in belief, practice, and organization, which they termed The Reboot. As a consequence, most of the structures and previous functioning of TFI as a visible organization have been dismantled, leading to questions about the group’s future viability. This article summarizes the changes that have taken place, suggests some of the reasons for these, and assesses TFI’s prospects for continued existence in the new form it has assumed.

scholarly journals New religious movements and youth

2001 ◽  
pp. 119-125
Author(s):  
M. V. Shmihelskyy
Keyword(s):  
Young People ◽  
Religious Movements ◽  
New Religious Movements ◽  
Freedom Of Conscience ◽  
Charismatic Movement

The number of young people who grew up in the new, democratic conditions of an independent Ukrainian state, where the democratic foundations of freedom of conscience and religion are laid down, is constantly increasing. Youth is the founders and foundation of many religious movements in Ukraine. Thus, the Christian charismatic movement in Ukraine does not go without youth. It arose on the basis of the autonomous Pentecostal and youth wing of the Baptist communities. And now this current of Protestantism fills its ranks at the expense of young adherents.

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