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Books > Christianity > Protestantism & Protestant Churches > Other Protestant & Nonconformist Churches > Pentecostal Churches
Be faithful in your giving and God will reward you financially.
It's not always stated that blatantly but the promises of the
Prosperity Gospel--or the name-it-and-claim-it gospel, the
health-and-wealth gospel, the word of faith movement, or positive
confession theology--are false. Yet its message permeates the
preaching of well-known Christian leaders: Joyce Meyer, T. D.
Jakes, Joel Osteen, Creflo Dollar, Kenneth and Gloria Copeland, and
many more. The appeal of this teaching crosses racial, gender,
denominational, and international boundaries. Why are otherwise
faithful Christians so easily led astray? Because the Prosperity
Gospel contains a grain of biblical truth, greatly distorted. For
anyone who knows that Prosperity Gospel theology is wrong but has
trouble articulating and refuting the finer points, this concise
edition contains all the robust arguments of the hard-hitting
original edition in a shorter, more accessible form.
This volume traces the history of Oneness Pentecostalism in North
America. It maps the major ideas, arguments, periodization, and
historical figures; corrects long-standing misinterpretations; and
draws attention to how race and gender impacted the growth and
trajectories of this movement. Oneness Pentecostalism first emerged
in the United States around 1913, baptizing its members in the name
of Jesus Christ rather than the Father, Son, and Holy Spirit, and
splintering from trinitarian Pentecostals. With its rapid growth
throughout the twentieth century, especially among ethnic
minorities, Oneness Pentecostalism assumed a diversity of
theological, ethnic, and cultural expressions. This book reckons
with the multiculturalism of the movement over the course of the
twentieth century. While common interpretations tend to emphasize
the restorationist impulse of Oneness Pentecostalism, leading to
notions of a static, unchanging movement, the contributors to this
work demonstrate that the movement is much more fluid and that the
interpretation of its history and theology should be grounded in
the variegated North American contexts in which Oneness
Pentecostalism has taken root and dynamically developed.
Groundbreaking and interdisciplinary, this volume presents diverse
perspectives on a significant religious movement whose modern
origins are embedded within the larger Pentecostal story. It will
be welcomed by religious studies scholars and by practitioners of
Oneness Pentecostalism. In addition to the editors, the
contributors to this volume are Daniel Chiquete, Dara Coleby
Delgado, Patricia Fortuny-Loret de Mola, Manuel Gaxiola, David
Reed, Rosa Sailes, and Daniel Segraves.
Pentecostal Christianity is flourishing inside the prisons of Rio
de Janeiro. To find out why, Andrew Johnson dug deep into the
prisons themselves. He began by spending two weeks living in a
Brazilian prison as if he were an inmate: sleeping in the same
cells as the inmates, eating the same food, and participating in
the men's daily routines as if he were incarcerated. And he
returned many times afterward to observe prison churches' worship
services, which were led by inmates who had been voted into
positions of leadership by their fellow prisoners. He accompanied
Pentecostal volunteers when they visited cells that were controlled
by Rio's most dominant criminal gang to lead worship services,
provide health care, and deliver other social services to the
inmates. Why does this faith resonate so profoundly with the
incarcerated? Pentecostalism, argues Johnson, is the "faith of the
killable people" and offers ex-criminals and gang members the
opportunity to positively reinvent their public personas. If I Give
My Soul provides a deeply personal look at the relationship between
the margins of Brazilian society and the Pentecostal faith, both
behind bars and in the favelas, Rio de Janeiro's peripheral
neighborhoods. Based on his intimate relationships with the figures
in this book, Johnson makes a passionate case that Pentecostal
practice behind bars is an act of political radicalism as much as a
spiritual experience.
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