Brill’s Encyclopedia of Global Pentecostalism (BEGP) provides a comprehensive overview of worldwide Pentecostalism from a range of disciplinary perspectives. It offers analysis at the level of specific countries and regions, historical figures, movements and organizations, and particular topics and themes. The online version of the Encyclopedia is already available. See
Pentecostal Studies draws upon areas of research such as anthropology, biblical studies, economics, gender studies, global studies, history, political science, sociology, theological studies, and other areas of related interest. The BEGP emphasizes this multi-disciplinary approach and includes scholarship from a range of disciplines, methods, and theoretical perspectives. Moreover, the BEGP is cross-cultural and transnational, including contributors from around the world to represent key insights on Pentecostalism from a range of countries and regions.
Providing summaries of the key literature, the BEGP will be the standard reference for Pentecostal Studies. All articles are organized alphabetically with bibliographic information on scholarly work and directions for further reading.
• 62 important themes & topics in Pentecostalism
• Biographies of 129 historical figures
• Ca. 70 Pentecostal Movements & Organizations
• Development of Pentecostalism in 78 countries
• 5 Regional articles: Africa, Asia, Europe, Oceania, Latin-America
The ambivalent role of religions in contemporary conflicts has generated an increasing call for faith-based peacebuilding endeavours. In
Pathways for Theology in Peacebuilding: Ecumenical Approaches to Just Peace, Sara Gehlin discusses the ways theology can provide essential resources for such peacebuilding pursuits. The pathways for theology in peacebuilding are investigated with regard to a recent faith-based peace endeavour, namely the creation of an international ecumenical declaration on just peace. In the book, Gehlin explores the meaning of a just peace from the perspectives of theological ethics, biblical interpretation, spirituality, and ecumenical vision. On the basis of this exploration, the book maps out theological resources for peace in our time.
Despite years of international criticism and domestic policy making, China still plays a key role in illegal wildlife trafficking. Although the country has begun a transition from the mindless exploitation of nature towards an envisioned Ecological Civilisation, basic tenets in traditional medicine and popular cosmology continue to have highly adverse ecological consequences, both at home and abroad. Evaluating recent trends in international wildlife trade, Chinese policy making, and popular cosmology in China, this article aims to throw light on why wildlife substances continue to play such important role in the modern society, as well as to reflect on the preconditions for broader value change. The article goes on to argue that in order to get a better understanding on how nature and wildlife are viewed in a Chinese context, one is compelled to reflect not only on the impact of popular cosmology but also of authoritarian governance on conservation.
This article criticizes the so-called “stewardship paradigm,” which forms the theological basis for Catholic environmentalism, and argues that Thomas Berry’s cosmology provides a more theologically palatable platform for developing Catholic environmentalism. The substantive ethical shift emerging from Berry’s cosmology is the displacement of human well-being as the proximate norm for human behavior in favor of promoting biodiversity on planet Earth. In other words, biodiversity is the primary ethical good, and human well-being is secondary.
This study aims to increase understanding of whether spiritual dimensions of nature experiences are connected to sustainability by examining the relationship between yoga, sensory awareness, and pro-environmental behavior among comparative groups of yoga and non-yoga practitioners in South Florida. According to affective and perceptual theories of human environmental care, the heightened perception of and attention to one’s natural environment through enhanced sensory awareness that yoga practitioners describe experiencing should engender a closer inclination to nature and its protection, as measured by pro-environmental acts. South Florida yoga practitioners describe increased sensory awareness after yoga, yet they practiced common natural resources protective actions like recycling and reducing fossil fuel use no more frequently than their non-yoga counterparts. Practitioners’ other yoga-based and meditation-enhanced spiritual experiences like non-evaluation and non-attachment to physical and mental phenomena, as well as yoga’s inward self-focus on the physical body, may divert aspirants from proactive environmental behavior.
Attitudes toward ecological consumption can trigger environmentally responsible intentions and behaviors. Understanding how ecological messages can influence attitudes is essential to mitigate climate change. This paper analyzes how religious affiliation (or lack of), can influence attitudes toward green advertising and explores the role of religious affiliation in the effectiveness of ecological messages. The findings indicate that religious affiliation has an influence on the degree of effectiveness of each message. So, green communications can be a useful tool to persuade atheists to develop more sustainable attitudes when they are exposed the benefits that can be achieved with green behavior. However, persuasive environmental messages, in general, do not generate major changes of attitude among Catholics. Businesses, NGO s, states, educators and society in general should acknowledge that environmental discourses fostering sustainable behavior. Furthermore, messages depicting the problems of environmental behavior have no repercussion on atheists and little on Catholics.
Following Lynn White’s thesis of 1967 which indicted some Christian values for the current ecological crisis, many studies have been conducted on the connection between religion and environment/ecological crisis. These studies have sought to know whether religious beliefs and values influence environmental/climate change perceptions of people. However, while these studies have been geographically biased, their results have remained inconclusive. This study therefore examined this age-long debate with evidence from Nigeria. The study involved 30 church leaders drawn from Catholic, Anglican and Pentecostal churches in five geographical zones in Nigeria. The data was analyzed using descriptive analytical method. Findings show that religious values/schemas in forms of Eschatological/End-Time beliefs, Dominion beliefs, Theological fatalism, Pessimism etc. influenced climate change perceptions among the church leaders. The study also found that religious affiliation and theology mattered with respect to the influence of some religious beliefs. The implications of findings for the research on religion-environmental/climate change connection are discussed.
Mitchell (2016) proposes shared stories and religious background are unimportant to hiker spiritual experience on John Muir National Trail, USA. This study analyzes surveys from 265 volunteer day-hikes in three settings: urban, suburban natural area, and wildland; representing three modes of hiking: goal-directed, nature observation, and meditative. Overall, setting produced more statistically significant differences (22 of 25) among locale descriptors than the mode did (3 of 25). Sacred was more closely associated with descriptors of lack of human presence, than those related to biodiversity. Association of the sacred with higher elevations and mountain wildlands rather than with wetlands implies a pre-existing shared story. Nature oriented and meditative hiking accentuated perception of values, such as educational, humbling, sacred and wondrous, providing evidence that religious practice influences hiker perception. Suburban natural areas, which are more accessible to urban residents than wildlands, received ratings competing with wildlands in terms of personal benefits.