A Thousand Eruptions

IF 0.6 0 RELIGION
F. Macdonald
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引用次数: 0

Abstract

Drawing on ethnographic and historical material from Melanesia and beyond, this article explores movements of religious intensification within Christianity. The morphology of religious intensification is defined by a multiplicity of localized upsurges laterally interconnected by means of decentralized packs of inspired participants. Charismatic intensification is above all an intensification of affect produced through the workings and movements of the Holy Spirit. In contrast to the ‘domesticated affect’ of institutionalized Pentecostalism, religious intensification trades in ‘wild affect’—improvised, loosely structured mobilizations of affective outpouring. These contagious upsurges in spiritualized intensity propel participants toward a new metaphysical horizon, namely, the Parousia or Second Coming. The effusion of apocalyptic affect can in many cases be historically explained in terms of the subsidence of the colonial order; as one cosmological meta-narrative collapses, another rushes into the existential breach. Surging toward a new world here produces an unraveling of existing hegemonic teleology and eschatology that function to fix, dominate, and restrict human bodies.
一千个火山爆发
利用美拉尼西亚及其他地区的民族志和历史材料,本文探讨了基督教内部宗教强化的运动。宗教强化的形态是由多个局部的激流来定义的,这些激流通过分散的受启发的参与者群体在横向上相互联系。灵恩的强化首先是通过圣灵的工作和运动所产生的情感的强化。与制度化的五旬节派的“驯化情感”相反,宗教强化交易的是“野性情感”——即兴的、松散的情感流露的动员。这些精神化强度的传染性高潮推动参与者走向一个新的形而上的地平线,即Parousia或第二次降临。在很多情况下,世界末日的影响可以用殖民秩序的衰落来解释;当一种宇宙学元叙事崩溃时,另一种元叙事则冲进了存在主义的缺口。在这里,向新世界的涌动产生了对现有的霸权目的论和末世论的消解,这些目的论的功能是固定、支配和限制人类的身体。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
0.70
自引率
0.00%
发文量
1
审稿时长
16 weeks
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