Get 20M+ Full-Text Papers For Less Than $1.50/day. Start a 14-Day Trial for You or Your Team.

Learn More →

Traditional Churches, Born Again Christianity, and PentecostalismNegotiating Normative Christianity in Urban Kenya

Traditional Churches, Born Again Christianity, and Pentecostalism: Negotiating Normative... [In this chapter, I argue that, by and large, Kenyan Christians partake in a shared religious culture that, though not fixed and stable, nonetheless manifests through norms and expectations, and maintains a distinguishable degree of coherence. The first section is dedicated to exploring the idea of Christian normativity as the legitimate territory of religious engagement. It is followed by two sections in which I consider the so-called funny or religiously suspect: “funny” religious forms, whose teachings are thought of as contrary to normative Christianity, and “funny” practices, including deception, manipulations, and so-called hypocrisy. The alleged prospering of “funny” religious forms and behaviors raises questions about state-mandated institutional monitoring and about the importance of individual discernment and vigilance—themes explored in the two succeeding sections. In the concluding section, I turn to discuss the implications of the above for the question of religious mobility and for the religious repertoire model more specifically.] http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png

Traditional Churches, Born Again Christianity, and PentecostalismNegotiating Normative Christianity in Urban Kenya

Download PDF
44 pages

Loading next page...
 
/lp/springer-journals/traditional-churches-born-again-christianity-and-pentecostalism-Sdg6ITYuwj

References (22)

Publisher
Springer International Publishing
Copyright
© The Editor(s) (if applicable) and The Author(s) 2018
ISBN
978-3-319-90640-9
Pages
153 –197
DOI
10.1007/978-3-319-90641-6_5
Publisher site
See Chapter on Publisher Site

Abstract

[In this chapter, I argue that, by and large, Kenyan Christians partake in a shared religious culture that, though not fixed and stable, nonetheless manifests through norms and expectations, and maintains a distinguishable degree of coherence. The first section is dedicated to exploring the idea of Christian normativity as the legitimate territory of religious engagement. It is followed by two sections in which I consider the so-called funny or religiously suspect: “funny” religious forms, whose teachings are thought of as contrary to normative Christianity, and “funny” practices, including deception, manipulations, and so-called hypocrisy. The alleged prospering of “funny” religious forms and behaviors raises questions about state-mandated institutional monitoring and about the importance of individual discernment and vigilance—themes explored in the two succeeding sections. In the concluding section, I turn to discuss the implications of the above for the question of religious mobility and for the religious repertoire model more specifically.]

Published: Sep 9, 2018

Keywords: Normative Christianity; Religious Forms; Religious Mobility; witchcraftWitchcraft; devilDevil

There are no references for this article.