Global Pentecostal and Charismatic Healing

Brown, Candy Gunther

doi:10.1093/acprof:oso/9780195393408.001.0001

Cited by 79 publications

(9 citation statements)

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“…One of the key elements of the Pentecostal faith tradition is a commitment to faith healing [44]. It is possible that in such communities, a collective wariness toward medical interventions leads to an ethos in which prenatal or postpartum care is institutionally and normatively deemphasized.…”

Section: Discussionmentioning

confidence: 99%

Religion and Infant Mortality in the U.S.: A Preliminary Study of Denominational Variations

Bartkowski

Garcia

2011

Religions

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Abstract:Prior research has identified a number of antecedents to infant mortality, but has been focused on either structural (demographic) forces or medical (public health) factors, both of which ignore potential cultural influences. Our study introduces a cultural model for explaining variations in infant mortality, one focused on the role of community-level religious factors. A key impetus for our study is well-established religious variations in adult mortality at the community level. Seeking to extend the growing body of research on contextual-level effects of religion, this study examines the impact of religious ecology (i.e., the institutional market share of particular denominational traditions) on county-level infant mortality in the U.S. Analyses of congregational census and Kids Count data reveal that a high prevalence of Catholic and most types of conservative Protestant churches are associated with lower rates of infant mortality when compared with counties that feature fewer Catholic and conservative Protestant congregations. However, communities with a large proportion of Pentecostal churches exhibit significantly higher infant mortality rates. After discussing the implications of these findings, we specify various directions for future research.

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Section: Discussionmentioning

confidence: 99%

Religion and Infant Mortality in the U.S.: A Preliminary Study of Denominational Variations

Bartkowski

Garcia

2011

Religions

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“…Trice and Bjork (2006) in their study of Pentecostal perspectives on depression remark that belief in divine healing has been a central tenet of faith and practice. Gunther Brown (2011) argues that Pentecostalism is more than a religious movement that emphasises healing; rather, healing is central to the movement. Healing is a significant factor in attracting people to the movement and is also responsible for its widespread appeal (Cox, 2011).…”

Section: Pentecostal Healing For Mental Illnessmentioning

confidence: 99%

“…Divine healingas Pentecostals argueis able to heal any illness whatsoever from a minor illness (e.g., a headache), to a mental problem (like depression), or to very serious physical disorder (e.g., cancer, Aids, dementia). It is seen as being more efficacious than biomedical healing (Gunther Brown, 2011).…”

Section: Pentecostal Healing For Mental Illnessmentioning

confidence: 99%

Religious healing and mental health

Dein

2020

Mental Health, Religion & Culture

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“…Pentecostal and charismatic priests habitually engage in healing and divination (Csordas 2007). Some scholars even accredit the recent proliferation of these movements, which now comprise more than a quarter of all Christians, to the centrality and allure of divine healing (Brown 2011).…”

Section: Explaining the Core Features Of Shamanismmentioning

confidence: 99%

The cultural evolution of shamanism

2017

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Shamans, including medicine men, mediums, and the prophets of religious movements, recur across human societies. Shamanism also existed among nearly all documented hunter-gatherers, likely characterized the religious lives of many ancestral humans, and is often proposed by anthropologists to be the "first profession," representing the first institutionalized division of labor beyond age and sex. In this article, I propose a cultural evolutionary theory to explain why shamanism consistently develops and, in particular, (1) why shamanic traditions exhibit recurrent features around the world; (2) why shamanism professionalizes early, often in the absence of other specialization; and (3) how shifting social conditions affect the form or existence of shamanism. According to this theory, shamanism is a set of traditions developed through cultural evolution that adapts to people's intuitions to convince observers that a practitioner can influence otherwise unpredictable, significant events. The shaman does this by ostensibly transforming during initiation and trance, violating folk intuitions of humanness to assure group members that he or she can interact with the invisible forces that control uncertain outcomes. Entry requirements for becoming a shaman persist because the practitioner's credibility depends on his or her "transforming." This contrasts with dealing with problems that have identifiable solutions (such as building a canoe), in which credibility hinges on showing results and outsiders can invade the jurisdiction by producing the outcome. Shamanism is an ancient human institution that recurs because of the capacity of cultural evolution to produce practices adapted to innate psychological tendencies.

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Global Pentecostal and Charismatic Healing

Cited by 79 publications

References 0 publications

Religion and Infant Mortality in the U.S.: A Preliminary Study of Denominational Variations

Religion and Infant Mortality in the U.S.: A Preliminary Study of Denominational Variations

Religious healing and mental health

The cultural evolution of shamanism

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