1002:12.2
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| 1002:12.2 [2016/10/17 20:39] – [Christianity and social integration] Ryan Schram (admin) | 1002:12.2 [Unknown date] (current) – removed - external edit (Unknown date) 127.0.0.1 | ||
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| - | ~~DECKJS~~ | ||
| - | # Western modernity as culture, ii # | ||
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| - | ## Western modernity as culture, ii ## | ||
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| - | Ryan Schram | ||
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| - | Mills 169, A26 | ||
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| - | ryan (dot) schram (at) sydney.edu.au | ||
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| - | Wednesday, October 19, 2016 | ||
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| - | Available at http:// | ||
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| - | ### Reading ### | ||
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| - | Haynes, Naomi. 2015. “‘Zambia Shall Be Saved!’: Prosperity Gospel Politics in a Self-Proclaimed Christian Nation.” Nova Religio: The Journal of Alternative and Emergent Religions 19 (1): 5–24. doi: | ||
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| - | ## Christianity as site of conjuncture | ||
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| - | ### Christianity is based on individualism | ||
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| - | * Personal, sincere confession | ||
| - | * Equality of all believers qua moral subjects | ||
| - | * Individual responsibility for one's relationship to God | ||
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| - | ### Prosperity theology is individualism without asceticism | ||
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| - | * Prayers to God must be answered. | ||
| - | * Health, success and wealth are what God wants for believers. | ||
| - | * Not an ascetic morality | ||
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| - | If prosperity theology is a reciprocal exchange with God, where does | ||
| - | this idea come from? | ||
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| - | ## Return to the Urapmin | ||
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| - | * The conversion of Urapmin also meant the end of place taboos, | ||
| - | creating a "free time" (Robbins 2004, 220). | ||
| - | * Since the original revival, the Urapmin church periodically goes | ||
| - | through intense periods of millennial expectation, | ||
| - | return to normal routines (p. 159). | ||
| - | * During periods of millennial anticipation, | ||
| - | services called *Spirit disko*, in which many people, especially | ||
| - | women, experience possession and can cast out sin (p. 282). | ||
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| - | ## Christianity and social integration | ||
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| - | * Salvation is individual and private, but social meaning is always | ||
| - | partly shared. | ||
| - | * Urapmin individual selves are only imagined as the negation of their | ||
| - | social existence: free time, the end of the world. | ||
| - | * Urapmin Christianity becomes a social force in collective forms. The *alimal* | ||
| - | (family) is a replacement society, oriented toward the | ||
| - | value-rational goal of redemption, but only for a time. | ||
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| - | ## The social context of prosperity theology | ||
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| - | * Pentecostal churches are start-up enterprises of Christianity | ||
| - | * Pastors of prosperity churches often hold themselves up as examples | ||
| - | of success, and thus as moral models. | ||
| - | * The pastor' | ||
| - | popularity) creates a congregation of fellow believers, i.e. a new | ||
| - | social identity. | ||
| - | * Haynes: Prosperity is " | ||
| - | others (Haynes 2013, 87). | ||
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| - | ## Liberal and neoliberal social contracts | ||
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| - | The liberal social order is based on individual rights guaranteed by | ||
| - | membership in a public, egalitarian political community. | ||
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| - | The " | ||
| - | contract--a replacement of " | ||
| - | in a market where everything is for sale. | ||
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| - | Does prosperity theology support or resist this change? | ||
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| - | ## References | ||
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| - | Haynes, Naomi. 2013. “On the Potential and Problems of Pentecostal Exchange.” American Anthropologist 115 (1): 85–95. doi: | ||
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| - | ———. 2004. Becoming Sinners: Christianity and Moral Torment in a Papua New Guinea Society. University of California Press. | ||
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1002/12.2.1476761991.txt.gz · Last modified: 2016/10/17 20:39 by Ryan Schram (admin)