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Josef Sorett

Dub is found in the energy, insight and ingenuity that occur at the intersection of “dancehall and church hall.” This brings to mind the tradition of aesthetic innovation that has occurred at the crossroads of black sacred and secular music more broadly, with the emergence of the Gospel Blues in 1920

Wolfgang Vondey

dialectical models of ecclesiality, Hanna suggests that the chief characteristic of these movements is their strong sense of renewal, which leads to a rediscovery of the energy and vitality of the Christian life in the church. By means of the charisms, these communities emphasize a personal relationship with

James G. Huff

practices that believers learn in order to decipher the voice of God among the busy stream of thoughts that occupy their minds. This is both a meticulous and highly readable account. It systematically presents the reflections and experiences of ordinary people who invest considerable energy into mastering a

Kirsteen Kim

-Sun Kim to investigate the Taoist concept of Chi, which she describes as ‘the Eastern term for life force energy’ (5). Kim presents Chi as a holistic power which sustains, heals, and unifies life. Noting that both Chi and the Holy Spirit are related to breath and life, Kim argues convincingly that Chi has

E. Janet Warren

of Godly love in their Sociological Study of the Great Commandment in Pentecostalism , she claims her research “suggests that social interactions focused on healing rituals create an effervescence or augmentation of morally suffused emotional energy” (285). This idea is interesting but

Justin Michael Doran

understandings of the Holy Spirit in the modern world. By its nature, the book advances no explicit argument concerning the value of different pneumatalogies or their change over time, except to affirm the “continuing dynamic and energy behind this doctrine” (105). The book’s chapters flow chronologically

E. Janet Warren

prayer is indecorous but can boost spiritual energy. It is not only a two-way transaction; it also involves the principalities and powers, the domination system—spiritual forces ruling the social structures of our world. In the responses, Wink is commended for his attention to structural aspects of evil

Paul J. Palma

, triumphalism, and institutionalism. The result of these oppositions, internal and external, is a new energy that pushes Pentecostalism beyond the ordinary parameters of religious discourse, and to some degree, beyond the movement itself. Vondey alludes to other developing tensions outside the periphery of this

Nimi Wariboko

has put tremendous energy and efficiency into crafting a radically new conception of development that deftly combines the two. “African Pentecostals see development in terms of ‘What God wants for Africa’ and most recently in terms of the gospel of prosperity” (2). They claim that God wants Africa to

Vince Le

of Eros. Kim notes that male dominant societies often link the notion of Eros with sexual and sinful lust. In a feminist perspective, however, Eros “encompasses the life force and is an energy which comes from the desire for existence with meaning” (75). Therefore, the feminist Eros is more than a