Across Africa, Christianity is thriving in all shapes and sizes. But one particular strain of Christianity prospers more than most-Pentecostalism. Pentecostals believe that everyone can personally receive the gifts of the Holy Spirit such as prophecy or the ability to speak in tongues. In Africa, this kind of faith, in which the supernatural is a daily presence, is sweeping the continent. Today, about 107 million Africans are Pentecostals-and the numbers continue to rise. In this book, Ogbu Kalu provides the first ever overview of Pentecostalism in Africa. He shows the amazing diversity of the faith, which flourishes in many different forms in diverse local contexts. While most people believe that Pentecostalism was brought to Africa and imposed on its people by missionaries, Kalu argues emphatically that this is not the case. Throughout the book, he demonstrates that African Pentecostalism is distinctly African in character, not imported from the West. With an even-handed approach, Kalu presents the religion's many functions in African life. Rather than shying away from controversial issues like the role of money and prosperity in the movement, Kalu describes malpractice when he sees it. The only book to offer a comprehensive look at African Pentecostalism, this study touches upon the movement's identity, the role of missionaries, media and popular culture, women, ethics, Islam, and immigration. The resulting work will prove invaluable to anyone interested in Christianity outside the West.

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.