| Srl | Item |
| 1 |
ID:
184237
|
|
|
|
|
| Summary/Abstract |
The global spread of Pentecostalism has been facilitated by a combination of transnational impulses and indigenizing interests. In the case of independent Pentecostal megachurches, their growth in urban centres is reflected in both Western and Asian societies. Megachurches in America and Southeast Asia have flourished because of their unique blend of middle-class congregants, appeal to consumerist and popular culture, as well as their compatibility with the urban lifestyle patterns of their congregants. However, it would be a mistake to assume that the drivers of growth and the conditions behind the common features of these megachurches are the same. Examining Jakarta, Surabaya, Kuala Lumpur, and Manila, we show that megachurches are not located in shopping malls and commercial complexes merely for growth purposes or to align with the consumerism ethos of capitalism. Deeply local concerns, such as hostile neighbourhoods dominated by Muslim or Catholic majorities, have led to the camouflaging of Christian symbols in urban settings. The purposeful targeting of youth also reveals the Southeast Asian megachurch engaging with the new urban mobilities triggered by rapid economic development. We conclude that the Southeast Asian city’s structure and layout are being repurposed by Christian innovation and reinterpretation. Christianity in the Southeast Asian city is hidden in plain sight.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 2 |
ID:
138826
|
|
|
|
|
| Summary/Abstract |
Using original research data, this paper outlines three characteristics that have contributed to the rapid rise of independent Pentecostal megachurches in Singapore. Firstly, megachurches have been very successful in attracting emergent middle-class Singaporeans. Their appeal to upwardly mobile people from working and lower-middle-class backgrounds makes them a converging point for class-transcending individuals who have a strong sense of agency. Second, megachurches are shown to be more likely to combine spirituality with market logic, and their “seeker church” mentality slightly but significantly modifies their attitudes towards homosexuals. These attitudes enable them to better engage with the contemporary marketplace as well as to appeal to young economically mobile Singaporeans generally. Third, it is argued that as part of the broader international evangelical movements, Singapore megachurches have learned to minister to the needy and disadvantaged in ways that avoid conflict with the state. Their integration of trans-nationalizing networks and local indigenizing cells also enables them to combine global connectivity with local relevance amongst distinct groups of Singapore society.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|