Pentecostal pastorpreneurs and the global circulation of authoritative aesthetic styles

Klaver, Miranda

doi:10.1080/14755610.2015.1058527

Cited by 10 publications

(7 citation statements)

References 13 publications

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“…This means that, in the demonstration of leadership skills, there is an organizational side and a performative or embodied side that is public and visible. The term pastorpreneurs serves to describe this emerging ecclesial leadership class, proposing an "aesthetic approach" to study "the ways pastors authenticate their leadership through their bodily performances, observed on stage and screens, during church services and in the online world" (Klaver 2015). The story or testimony of the megachurch pastors, told in dramatics ways, following the steps of biblical prophets is an important source of leadership authenticity and divine calling, and the basis for the vision of the megachurch.…”

Section: Discussionmentioning

confidence: 99%

Latin American Megachurches in A Changing Culture: An Integrative Review and An Exploration of Future Research Directions

Mora-Ciangherotti¹

2022

Preprint

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Several review articles about megachurch studies have been published recently concentrating their work on USA, Europe, and other parts of the world, with just a few references about Latin American megachurches. For that reason, this article aims to identify some of the characteristics of Latin American Evangelical megachurches by looking at relevant literature, especially that produced in the region, in Spanish and Portuguese, which is usually overlooked by researchers in Global North. Since this research field is still limited in Latin America, areas, where further work is necessary, are identified. Three general catalysts for the emergence of megachurches in the region, church growth methodologies, Pentecostalization, and theologies of growth, serve as guides to organize the review process. The discussion shows several potential areas of research in a variety of fields such as theology, ecclesiology, organizational theory, leadership, gender studies, and ethics, are proposed from the review.

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Section: Discussionmentioning

confidence: 99%

Latin American Megachurches in A Changing Culture: An Integrative Review and An Exploration of Future Research Directions

Mora-Ciangherotti¹

2022

Preprint

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“…Robbie Goh (2008) considers this practice in terms of drawing the attention of the worshippers upwards towards the cathedral's high ceiling and icons; here, the images on the projection screens 'magnify the humanalbeit as it aspires to reach God through worship' (Goh 2008: 298). This ties in with the evangelical belief that God is 'immanent' within the believer (Klaver 2015;Maddox 2013); in other words, the worshippers are observing God at work in the anointed musicians. When this occurs in Israel-Palestine itself, the 'performance of the mega'or whatever is happening through the singers on the screen -elevates the territory through divine affirmation.…”

Section: 'Israel' In Local and Global Narrativesmentioning

confidence: 95%

Geometries of ‘global’ evangelicalism

Rose

2018

Global Networks

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In this article, I explore the power dynamics at play in religious place‐making. I critically discuss the uneven co‐configurations of imaginaries of the ‘local’ and ‘global’ within global evangelicalism. Specifically, I analyse the recent recording of a live album by the famous charismatic Australian band Hillsong United (of Hillsong Church) at various locations in Israel‐Palestine, which was followed by a concert tour in Israel. Palestinian evangelical Christians were critical of this endeavour, for they felt that it marginalized and excluded them from their global evangelical faith family. The frictions between the Palestinian evangelical community and Hillsong United illustrate how dominant evangelical actors create an imagination of the ‘local’, which enters the imaginary of global evangelicalism (and bears material consequences). In the article, I thus argue that privileged financial and cultural resources and travel regimes lead to specific notions of geometries of power in global evangelicalism.

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“…This means that the physical context for the main learning experience can communicate the everyday, the utilitarian and the idea that this is an experience of learning for the masses. The experience of worship becomes, in effect, an educational tool, which is initiated the moment a person enters into the church building (Barnes 2010: 39, 61), communicating aesthetic values that are learned over time (Klaver 2015).…”

Section: Congregational Educationmentioning

confidence: 99%