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worth noting that the theological discourse communicated via sermons has a profound affect on the learning of congregations as they absorb key ideas through such discourse. This is noted by Barnes, when she states: “I contend that in the Black megachurch tradition, worship represents a time of

In: Handbook of Megachurches

important resources for their communities ( Martin et al. 2011 ), with America’s many Black megachurches being viewed by statutory authorities as critically-important routes for focussed messaging on healthcare to African Americans ( Campbell and Wallace 2015 ). Outside the usa , one of the longest

In: Handbook of Megachurches

megachurch we can get some handle on its life (and to some extent its future) by inquiring into four factors – its denominational affiliation, its size, its location relative to the nearest urban complex, and its theological perspective. References Barnes , S.L. 2010 . Black Megachurch

In: Handbook of Megachurches

largely of the ‘disinherited’ (R.M. Anderson 1980 ) it found futile soil among the impoverished and where both blacks and whites struggled for subsistence on the margins of society. It was in the usa that the first Pentecostal denominations in the world, including the Church of God in Christ, the

In: Handbook of Megachurches

established to serve the socio-economic and spiritual needs of multi-cultural (Christian) communities but in reality serve a largely black Nigerian community ( Hunt 2002 ). On the church’s homepage, viewers can listen to podcasts, experience live streaming of sermons, engage with blogs, and make purchases in

In: Handbook of Megachurches

presence of black Africans and Caribbeans who account for a third of the city’s churchgoers ( Brierley 2014 ). Linda Woodhead and Paul Heelas (2000 : 307–308) identify three varieties of the secularisation approach. The first is the disappearance thesis, which holds that religion is destined to fade away

In: Handbook of Megachurches

percent Chinese, 2 percent Japanese, and 1 percent Black. Among the staff of Canadian large churches 46 percent were hired from within the congregation. As evangelical pastors age, however, only 57 percent of the respondents indicated that they have a succession plan underway that they believe could be

In: Handbook of Megachurches

. Johnson , B. 2011 . “ Back to the Heart of Worship: Praise and Worship Music in a Los Angeles African-American Megachurch .” Black Music Research Journal . 31 : 1 , 105 – 129 . Kilde , J. 1999 . “ Architecture and Urban Revivalism in Nineteenth-Century America .” In P

In: Handbook of Megachurches

have switched from the religion in which they were raised. If we allow for some finer distinctions between the three major Protestant traditions (evangelical, mainline, and historically black Protestantism), the statistic rises to 42 percent. These trends are also reflected in the work by Kosmin and

In: Handbook of Megachurches