Faith in African Lived Christianity - Bridging Anthropological and Theological Perspectives offers a comprehensive, empirically rich and interdisciplinary approach to the study of faith in African Christianity. The book brings together anthropology and theology in the study of how faith and religious experiences shape the understanding of social life in Africa. The volume is a collection of chapters by prominent Africanist theologians, anthropologists and social scientists, who take people's faith as their starting point and analyze it in a contextually sensitive way. It covers discussions of positionality in the study of African Christianity, interdisciplinary methods and approaches and a number of case studies on political, social and ecological aspects of African Christian spirituality.

ANCIENT ISRAELITE RELIGION Essays in Honor of Frank Moore Cross "A distinguished tribute to a truly distinguished scholar and teacher." -Catholic Biblical Quarterly Although the Hebrew Bible serves as the main source of knowledge of ancient Israelite religion, much additional information comes from the material and written remains uncovered in the archaeological investigations of the Ancient Near East. In this volume, internationally renowned scholars examine all of these sources in order to present the most impressive, comprehensive study of ancient Israelite religion yet to appear. The Editors PATRICK D. MILLER is Professor of Old Testament Theology Emeritus at Princeton Theological Seminary. His books include Interpreting the Psalms (1986) and They Cried to the Lord (1994), both published by Fortress Press. PAUL D. HANSON is Corliss Lamont Professor of Divinity at Harvard Divinity School. He is the author of The Dawn of Apocalyptic: The Historical & Sociological Roots of Jewish Apocalyptic Eschatology (1984) and the editor of several volumes in the Hermeneia series, all published by Fortress Press. S. DEAN McBRIDE is Cyrus H. McCormick Professor of Hebrew and Old Testament Interpretation Emeritus at Union Theological Seminary in Virginia. He is an author and editor for the Hermeneia series published by Fortress Press.

In this groundbreaking book, William Kostlevy presents a fascinating study of the Metropolitan Church Association (MCA), a religious community founded in Chicago in the early 1890s. The MCA was one of the most controversial societies of the era. Its members were called "jumpers" because of their acrobatic worship style, and "Burning Bushers" after their caustic periodical, the Burning Bush. They objected to the concept of private property, rejected "elite" denominations, and professed an alternative, radical vision of Christianity, using modern music and folk art to spread their message.
A product of the holiness revival of the late nineteenth century and a catalyst for Pentecostalism, the MCA played a vital role in the twentieth century growth of evangelical Christianity, yet it has long been ignored in studies of American radicalism, of communal societies, and even of holiness and Pentecostal Christianity. Kostlevy rectifies this omission, providing a valuable new context for understanding the origins of Pentecostalism. He investigates the internal struggles of the Holiness Movement, showing how radically divergent theological currents came to dominate a major segment of the American evangelical community. He also shows how deeply the MCA impacted the lives of twentieth century evangelists Bud Robinson and Seth C. Rees, self-designated first woman bishop Alma White, and Pentecostal evangelists A. G. Garr and Glenn Cook. As Holy Jumpers demonstrates, Holiness Christians, and the MCA in particular, played a profoundly formative role in the development of modern evangelical and Pentecostal Christianity.

This book carries an ethnographic signature in approach and style, and is an examination of a small Brooklyn, New York, African-American, Pentecostal church congregation and is based on ethnographic notes taken over the course of four years. The Pentecostal Church is known to outsiders almost exclusively for its members' "bizarre" habit of speaking in tongues. This ethnography, however, puts those outsiders inside the church pews, as it paints a portrait of piety, compassion, caring, love-all embraced through an embodiment perspective, as the church's members experience these forces in the most personal ways through religious conversion. Central themes include concerns with the notion of "spectacle" because of the grand bodily display that is highlighted by spiritual struggle, social aspiration, punishment and spontaneous explosions of a variety of emotions in the public sphere. The approach to sociology throughout this work incorporates the striking dialectic of history and biography to penetrate and interact with religiously inspired residents of the inner-city in a quest to make sense both empirically and theoretically of this rapidly changing, surprising and highly contradictory late-modern church scene. The focus on the individual process of becoming Pentecostal provides a road map into the church and canvasses an intimate view into the lives of its members, capturing their stories as they proceed in their Pentecostal careers. This book challenges important sociological concepts like crisis to explain religious seekership and conversion, while developing new concepts such as "God Hunting" and "Holy Ghost Capital" to explain the process through which individuals become tongue-speaking Pentecostals. Church members acquire "Holy Ghost Capital" and construct a Pentecostal identity through a relationship narrative to establish personal status and power through conflicting tongue-speaking ideas. Finally, this book examines the futures of the small and large, institutionally affiliated Pentecostal Church and argues that the small Pentecostal Church is better able to resist modern rationalizing forces, retaining the charisma that sparked the initial religious movement. The power of charisma in the small church has far-reaching consequences and implications for the future of Pentecostalism and its followers.

Pentecostals have not sufficiently worked out a distinctively Pentecostal philosophy of art and aesthetics. In Pentecostal Aesthetics: Theological Reflections in a Pentecostal Philosophy of Art and Aesthetics, with a foreword by Amos Yong, Steven Felix-Jager corrects this by reflecting theologically on art and aesthetics from a global Pentecostal perspective, particularly through a pneumatic Pentecostal lens. Felix-Jager contends that a Pentecostal philosophy of art and aesthetics must comply with the global, experiential, and pneumatocentric nature of the Pentecostal movement. Such a philosophy can be ontologically grounded in a relativistic theory of art. Theological reflections concerning the nature and purpose of art must then be sensitive to the ontological foundations secured thereof. In this fashion, Pentecostals can gain ample insight about the Spirit's work in today's contemporary artworld.

A.J. Tomlinson (1865-1943) ranks among the leading figures of the early Pentecostal movement, and like so many of his cohorts, he was as complex as he was colorful. Arriving in Appalachia as a home missionary determined to uplift and evangelize poor mountain whites, he stayed to become the co-founder and chief architect of the Church of God (Cleveland, TN) and the Church of God of Prophecy, which together with their minor offspring now constitute the third-largest denominational family within American Pentecostalism. R.G. Robins's biography recreates the world in which Tomlinson operated, and through his story offers a new understanding of the origins of the Pentecostal movement. Scholars have tended to view Pentecostalism as merely one among many anti-modernist movements of the early twentieth century. Robins argues that this is a misreading of the movement's origins-the result of projecting the modernist/fundamentalist controversy of the 1920s back onto the earlier religious landscape. Seeking to return the story of Pentecostalism to its proper historical context, Robins suggests that Pentecostalism should rightly be seen as an outgrowth of the radical holiness movement of the late nineteenth century. He argues that, far from being anti-modern, Pentecostals tended to embrace modernity. Pentecostal modernism, however, was a working class or "plainfolk" phenomenon, and it is the plainfolk character of the movement that has led so many scholars to mislabel it as anti-modern or fundamentalist. Through the compelling narrative of Tomlinson's life story, Robins sheds new light on late-nineteenth and early-twentieth century American religion, and provides a more refined lens through which to view the religious dynamics of our own day. v