In 2011, an estimated 34 million people were living with HIV/AIDS around the globe; also in 2011, approximately 2.5 million people became infected with HIV, and 1.7 million people died of AIDS-related causes. This is 0.8 percent of adults between the ages of 15 and 49 worldwide [UNAIDS, Global AIDS Report: UNAIDS Report on the Global AIDS Epidemic (Geneva: Joint United Nations Programme on HIV/AIDS, 2012), 8].

In 2008, South African women comprised 3.2 million of South Africa’s 4.6 million infected adults. UNAIDS, Report on the Global AIDS Epidemic (Geneva: Joint United Nations Programme on HIV/AIDS, 2008), 32.

Ibid., 3. The Pew study also cites South Africa’s 2001 census data, according to which 7.6 percent of South Africans are pentecostal and 31.8 percent belong to African Independent Churches (Spirit and Power, 87). The terminological distinctions within South African Christianity are imprecise: African Independent Churches or AICs (churches founded by Africans) are often pentecostal or charismatic in practice, and some scholars debate whether to include them as part of the African pentecostal/charismatic movement (Ogbu Kalu, African Pentecostalism: An Introduction [New York: Oxford University Press, 2008]: 66). I encountered contestation around the term as well: one pastor considered his (formerly AFM) church to be an African Independent Church, despite its continued similarity to AFM beliefs and practices. This was somewhat confusing because the church was not affiliated with the major AICs in South Africa, such as the Zion Christian Church or the Ethiopian churches, and in fact it did not consider members of these AICs churches to be “born again.” Likewise, Kalu notes “the demonization of the AICs in Pentecostal rhetoric as unadulterated cults” (Kalu, African Pentecostalism, 66).

Kalu, African Pentecostalism, 55.

Kalu, African Pentecostalism, 55.)| false
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Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity (New York: Cambridge University Press, 2004), 30. Candy Gunther Brown (“Introduction: Pentecostalism and the Globalization of Illness and Healing,” in Global Pentecostalism and Charismatic Healing, ed. Candy Gunther Brown [Oxford: Oxford University Press, 2011], 3–26, at 3) argues that divine healing “is the single most important category—more significant than glossolalia or prosperity—for understanding the global expansion of pentecostal Christianity.” Brown’s edited volume contains a host of case studies that associate conversion and church membership with divine healing. For example, Michael Bergunder’s study of South Indian Pentecostals (“Miracle Healing and Exorcism in South Indian Pentecostalism,” in Global Pentecostalism and Charismatic Healing, 287–306) showed that church members primarily connected with the church by way of healings or exorcisms. R. Andrew Chesnut (“Exorcising the Demons of Deprivation: Divine Healing and Conversion in Brazilian Pentecostalism,” in Global Pentecostalism and Charismatic Healing, 169–186) found in fieldwork in Brazil that fewer than half of his participants spoke in tongues, whereas a large majority said they had experienced divine healing.

Allan Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity (New York: Cambridge University Press, 2004), 30. Candy Gunther Brown (“Introduction: Pentecostalism and the Globalization of Illness and Healing,” in Global Pentecostalism and Charismatic Healing, ed. Candy Gunther Brown [Oxford: Oxford University Press, 2011], 3–26, at 3) argues that divine healing “is the single most important category—more significant than glossolalia or prosperity—for understanding the global expansion of pentecostal Christianity.” Brown’s edited volume contains a host of case studies that associate conversion and church membership with divine healing. For example, Michael Bergunder’s study of South Indian Pentecostals (“Miracle Healing and Exorcism in South Indian Pentecostalism,” in Global Pentecostalism and Charismatic Healing, 287–306) showed that church members primarily connected with the church by way of healings or exorcisms. R. Andrew Chesnut (“Exorcising the Demons of Deprivation: Divine Healing and Conversion in Brazilian Pentecostalism,” in Global Pentecostalism and Charismatic Healing, 169–186) found in fieldwork in Brazil that fewer than half of his participants spoke in tongues, whereas a large majority said they had experienced divine healing.)| false
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Quoted by Cephas N. Omenyo, “New Wine in an Old Bottle? Charismatic Healing in the Mainline Churches in Ghana,” in Global Pentecostalism and Charismatic Healing, 231–249, at 236.

Quoted by Cephas N. Omenyo, “New Wine in an Old Bottle? Charismatic Healing in the Mainline Churches in Ghana,” in Global Pentecostalism and Charismatic Healing, 231–249, at 236.)| false
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Miroslav Volf, “Materiality of Salvation: An Investigation in the Soteriologies of Liberation and Pentecostal Theologies,” Journal of Ecumenical Studies 26, no. 3 (1989): 447–467, at 448, italics in the original.

Miroslav Volf, “Materiality of Salvation: An Investigation in the Soteriologies of Liberation and Pentecostal Theologies,” Journal of Ecumenical Studies 26, no. 3 (1989): 447–467, at 448, italics in the original.)| false
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Brown, “Introduction,” 14.

Brown, “Introduction,” 14.)| false
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Lisa P. Stephenson, Dismantling the Dualisms for American Pentecostal Women in Ministry: A Feminist-Pneumatological Approach (Leiden: Brill, 2012), winner of the 2013 Pneuma Book Award.

Lisa P. Stephenson, Dismantling the Dualisms for American Pentecostal Women in Ministry: A Feminist-Pneumatological Approach (Leiden: Brill, 2012), winner of the 2013 Pneuma Book Award.)| false
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Ibid., 192.