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Books > Humanities > Religion & beliefs > Christianity > Protestantism & Protestant Churches > Other Protestant & Nonconformist Churches
The last two decades have witnessed the growing participation in
theological dialogues of non-institutional (free church) movements.
This poses a serious challenge to 21st century ecumenism, since
ecclesial realities and internal diversity of these movements
impede fruitful dialogue in the classical manner. The present
volume addresses fundamental aspects of this challenge by a
critical study of an exemplary case of such dialogues, the
International Roman Catholic-Classical Pentecostal Dialogue
(1972-2007). This unique study builds both on primary archival
sources and on earlier research on the IRCCPD. After providing an
ecumenical profile of the Classical Pentecostal dialogue partner,
Creemers demonstrates how fair representation of the Classical
Pentecostal movement has been pursued in the course of the
dialogue. Next, he gives attention to the ecumenical method of the
IRCCPD. First, the development of a dialogue method hinging on
"hard questions" is traced, which has allowed a balanced
theological exchange between the dialogue partners. Regarding
theological method, it is demonstrated that both partners showed a
willingness to experiment together by integrating sources of
theological knowledge typically distrusted in their own traditions.
In conclusion, the analyses are integrated in an overview of
challenges and opportunities for dialogue with the Classical
Pentecostal movement in the context of ongoing discussions on
ecumenical method.
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Neo-Pentecostalism
(Hardcover)
Nelson Kalombo Ngoy; Foreword by Brian Stanley
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R1,513
R1,243
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Evangelicals and scholars of religious history have long recognized
George Whitefield (1714-1770) as a founding father of American
evangelicalism. But Jessica M. Parr argues he was much more than
that. He was an enormously influential figure in Anglo-American
religious culture, and his expansive missionary career can be
understood in multiple ways. Whitefield began as an Anglican
clergyman. Many in the Church of England perceived him as a
radical. In the American South, Whitefield struggled to reconcile
his disdain for the planter class with his belief that slavery was
an economic necessity. Whitefield was drawn to an idealized Puritan
past that was all but gone by the time of his first visit to New
England in 1740. Parr draws from Whitefield's writing and sermons
and from newspapers, pamphlets, and other sources to understand
Whitefield's career and times. She offers new insights into
revivalism, print culture, transatlantic cultural influences, and
the relationship between religious thought and slavery. Whitefield
became a religious icon shaped in the complexities of revivalism,
the contest over religious toleration, and the conflicting role of
Christianity for enslaved people. Proslavery Christians used
Christianity as a form of social control for slaves, whereas
evangelical Christianity's emphasis on ""freedom in the eyes of
God"" suggested a path to political freedom. Parr reveals how
Whitefield's death marked the start of a complex legacy that in
many ways rendered him more powerful and influential after his
death than during his long career.
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