By Claudia Wahrisch-Oblau
In a scenario of turning out to be curiosity within the faith of migrants, there are nonetheless few courses facing pentecostal and charismatic Christians from the worldwide South and the church buildings they've been beginning everywhere Europe. This ground-breaking examine, in line with vast interviews carried out in the course of a nine-year study interval encompassing greater than a hundred church buildings, describes how pentecostal/charismatic migrant pastors stay out their pastoral position, how they build their missionary biographies, and the way they conceptualize and perform evangelism. the result's a complete portrait of an immigrant team which doesn't outline itself as victimized and wanting assistance, yet as expatriate brokers with a transparent calling and a imaginative and prescient to alter the continent they now reside in.
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Extra resources for The Missionary Self-Perception of Pentecostal Charismatic Church Leaders from the Global South in Europe (Global Pentecostal and Charismatic Studies)
Sample text
None of the individual fields alone would suffice as a pentecostal / charismatic identity marker, but combinations of the fields below are being used in this way, both by pentecostals / charismatics themselves, and by outside observers. g.
345. , Jonathan Birt, Good Imam, Bad Imam: Civic Religion and National Integration in Britain post 9/11, in: The Muslim World, vol. 96, issue 4, pp. 687–705. As far as could be ascertained, Christian religion has only become an issue in cases of fundamentalist ethnic German resettlers from Russia who have refused to send their children to school. J. ), Was ist eine gute Religion? H. Beck Verlag 2007, and Peggy Levitt, God needs no passport: Immigrants and the changing American religious landscape, New York: The New Press 2007, who discusses this question in a US-American context.
P. 35. 101 I have witnessed this during several all night prayers in Anglophone African churches. 32 chapter one they are definitely agents in the spiritual arena. Not surprisingly, pentecostals and charismatics recount their life stories in the horizon of the “sacred narrative”102 of the Bible, they “script their own autobiography out of Scripture. ”103 It should have become sufficiently clear that even where cooperation is happening, European and migrant churches are each constructing an image of the other that is quite different from how each side sees itself.
