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Aesthetics of Persuasion: Global Christianity and Pentecostalism's Sensational Forms
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One of the key features of Pentecostal/charismatic churches is their sensational appeal. Taking as a point of departure the experience of the Holy Spirit as a “portable,” embodied power source, this essay seeks to contribute to developing alternative concepts that expand our view of Pentecostalism as it emerges through a “Protestant lens.” First, I critically discuss the severance of aesthetics and Protestantism, and the concomitant dismissal of “form” in the work of Max Weber. I argue for the need to recapture an understanding of religion as aesthetics, albeit taken in the broad sense of aisthesis, advocated by Aristotle. Calling for the reappreciation of form as absolutely essential to religious experience, I then introduce the notion of the sensational form, which allows us to grasp how the Holy Spirit operates according to Pentecostal understanding and experience. Presenting the term aesthetics of persuasion, I address the question of how aesthetics is relevant to broader modalities of binding and politics of belonging—paying attention to Jacques Rancière's “distribution of the sensible.” Taking Pentecostalism as a prominent representative of global Christianity, I seek not only to enhance our understanding of its particular sensational religiosity but also to outline new directions in the broader study of Protestantism and Christianity in general.
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48 Own interpretation · 22 Sources not found · 11 No basis given · 3 No full text of the sources · 2 Not checked yet · 2 Own result
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“This stress on the existence of primary, individual, authentic, and, in this sense, seemingly unmediated religious feelings is misleading, because it neglects the role of religious organizations and institutions in providing forms through which such feelings can occur repeatedly.”
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“This implies that an approach that simply opposes the material and the spiritual, viewing the former as”
What the sources say
- Not matchedcites [40] 40. Collin Campbell critiqued Weber's limitation to one aspect of Protestant religiosity-its work ethics, stemming from despair about predestination theology-and his neglect of the sphere of emotions that became central to the formation of religious experience in Romanticism. Collin Campbell, The Romantic Ethic and the Spirit of Modern Consumerism (Oxford: Blackwell, 1987).
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- Rests on an assumption: Religion is a practice of mediation between humans and God (or some transcendental realm or force).
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“The devaluation, if not condemnation, of form at the expense of pure meaning is-as Pentecostalism reminds us-empirically wrong.”
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“While reaching the state of being filled with the Holy Spirit requires the internalization of shared techniques of the body or disciplines-a process of becoming”
What the sources say
- Not matchedcites Marshall
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“Here lies a major difference with regard to phenomenological approaches, which tend to neglect that sensation itself is not immediate but subject to social processes of forming.47”
What the sources say
- Not matchedcites [47] 47. Ibid.; and Meyer, Aesthetic Formations. 52 Here I cannot go into the recent literature on political theologies that emerged partly in response to the incapacity of secularization theory to explain the public presence and appeal of religion today. While the bringing together of politics and religion in one frame- work is of central importance, I miss a concern with sensations-and a broader under- standing of aesthetics in this literature. 53 Verrips, "Anaesthesia"; see also Susan Buck-Morss, "Aesthetics and Anaesthetics: Walter Benjamin's Art Works Essay Reconsidered," October 62 (1992): 3-
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“Analyzing personal and collective worship practices as sensational forms allows us to foreground the concrete actions and devices-the authorized structure of repetition-on which the manifestation of the Holy Spirit in born-again believers depends.”
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“These slogans express well how the Holy Spirit is spoken about in a mundane language that stresses accessibility and action.”
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“Religious sensational forms play a key part in the”
What the sources say
- Not checked — no full text of the sourcecites [45] 45. See also Claire Colebrook ("Agamben: Aesthetics, Potentiality, and Life," South Atlan- tic Quarterly 107.1 (2008): 107-20) on Agamben's similar view of aesthetics. Exactly because, as I stressed before, it is important to develop a critique of aesthetics, it would be mistaken to reject aesthetics altogether, be it in conjunction with religion (as out- lined in section I), or politics. It is highly problematic to concede the terrain of the body and aesthetics to right-wing populism. See also Peter Geschiere, The Perils of Belonging: Autochthony, Citizenship, and Exclusion in Africa and Euro source
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“Even from the perspective of his own model, which associates the evolution of religion with its severance from aesthetics, this signals a paradox: the incompatibility of universal spread and religious rationality eliminates the ability of salvation religions to universalize.”
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“Indeed, invoked through shared religious sensational forms and concomitant disciplines, sensation is the personal authoritative index for the presence of the Holy Spirit.44”
What the sources say
- Not matchedcites [44] 44. All the same, Merleau-Ponty's view that "the sensible . . . is nothing other than a certain way of being in the world . . . so that sensation is literally a form of communion" (cited in Morgan, who adds that Merleau-Ponty "explicitly alluded to the Christian sacrament of the Eucharist" [Religion and Material Culture, 10]), is intriguing in proposing a link between sensation and communion. 48 Rancière, Politics, 29.
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“the ultimate confirmation of its presence occurs through sensation.”
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“From such a viewpoint, we can also acknowledge, contrary to Weber, that authorized religious forms are central to processes of meaning making and the shaping of the senses and bodies of believers.”
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- Rests on an assumption: Religion is a practice of mediation between humans and God (or some transcendental realm or force).
In the paper
“However, the analysis of Pentecostalism via Protestantism also creates a nar-rowed view, impeding a fuller understanding of the central tenets of Pentecostalism in our time, especially its sensational dimension.5”
What the sources say
- Not checked — no full text of the sourcecites [5] 5. Donald Miller and Tetsunao Yamamori, Global Pentecostalism: The New Face of Christian Social Engagement (Berkeley: University of California Press, 2007); and source
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“Aesthetics is not outside of power structures but enmeshed with them.”
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“Sensational forms induce techniques of the body that produce particular sensibilities.”
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“Having such sensations of divine presence does not happen unexpectedly but requires the existence of a particular shared religious aesthetic, through which the Holy Spirit becomes accessible and perceptible.”
plaindirect- Asserted: passes — The authors put it forward as true.
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- Rests on an assumption: The Holy Spirit is an experiential presence that invokes feelings.
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“Despite major differences between Weber and James, both converge in devaluing form in favor of a religiosity that can do without, privileging meaning (for the former) or experience (for the latter).”
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“In order to be present in the world, let alone to reach out, religion requires tangible, sensational forms.”
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“Following Rancière, in exploring this, it would be mistaken to reiterate conventional distinctions between religion and politics, as both have aesthetics-”
What the sources say
- Not matchedcites [54] 54. Meyer, Aesthetic Formations.
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“In short, aesthetics of persuasion is responsible for the”
What the sources say
- Not matchedcites [57]
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“This points toward an emergent political theology grounded in the Holy Spirit.”
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“The Pentecostal aesthetics of persuasion is thus mobilized to make new converts-through the staging of miracles and other spectacular mass events, for example.”
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“Even Barth, wary of aestheticization, acknowledged that God”
What the sources say
- Not matchedcites [59]
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“In that sense, the Pentecostal aesthetics of persuasion operates within a larger politics of belonging, characterized by partly competing and partly overlapping definitions of the sensible and modes of sensational appeal.”
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“Taking part in a Pentecostal distribution of the sensible, sensational forms induce an aesthetics of persuasion that affirms the Pentecostal view of the world in the face of unavoidable doubt and skepticism, given experiences of misfortune, illness, and poverty.”
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“Stressing the importance of sensation and aesthetics, my concern has not been to celebrate the feeling body as a portable site of truth and pleasurable immediate experience but rather to show how the body and sensations are subject to powerful (competing) politico-religious formations.”
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“This brief sketch should suffice to pinpoint that Pentecostal religiosity is not merely geared to a transcendental, basically unknowable force.Nor is it purely materialistic and interested in outward matters.There is much concern with the stuff of the physical-bodies, things, images-which is, however, held to be imbued with and operated by either divine or demonic forces.”
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It may state two separate claims as one.
- Rests on an assumption: The Holy Spirit is an experiential presence that invokes feelings.
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In the paper
“To be filled with the Holy Spirit is a question of not just inner, contemplative spirituality but embodying divine power: only those filled with the Holy Spirit are held to be not vulnerable to evil spirits and empowered to lead an overall happy, healthy, and prosperous life.”
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Probably not a substantial claim. It may state two separate claims as one.
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“After some time, the prayers become louder and louder, and many start speaking in tongues.This is taken as a sign that the Holy Spirit is manifest.”
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“Many Pentecostal pastors have written about how to receive and keep the Holy Spirit through continued and intense prayer.”
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“Advertisements for writings by the famous Nigerian Pentecostal pastor Chris Oyakhilome, who runs a huge church called Christ Embassy and a global media empire, spotlight how the Holy Spirit is perceived: Unlock the Power of the Holy Spirit within You! Don't Get Stuck in the Rut; Learn How to Make Your Faith Work!You and the Holy Spirit Can Make an Unbeatable Team That Will Impact Your World!42”
What the sources say
- Not matchedcites [42] 42. Chris Oyakhilome, The Seven Spirits of God: Divine Secrets to the Miraculous (Chelmsford: LoveWorld Publications, 2006). 43 Marshall, Political Spiritualities, 128-29.
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“For instance, in the wake of the 2008 elections in Ghana, there was considerable resonance between the way in which Pentecostal/charismatic churches defined the nation as a site of”
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“Clearly, the need for each and every believer to feel and be touched by the Holy Spirit was stressed.”
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“Virtual services are offered by numerous media programs on radio and television, in audiovisual materials, and on the Web.”
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“During the service I attended, the pastor preached about the problem of lacking the feeling of the Holy Spirit, which he likened-somewhat tongue in cheek-to the experience of a lack of (erotic) sensation in marriage:”
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“Ghanaian president John Atta Mills stresses that he has been elected by God and says that he wishes Ghana to become one big prayer camp.55”
What the sources say
- Not matchedcites [55]
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In the paper
“One of the most salient features of Pentecostal/charismatic churches is their sensational appeal; they often operate via music and powerful oratory, through which born-again Christians are enabled to sense the presence of the Holy Spirit with and in their bodies, wherever they are, and to act on such feelings.”
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In the paper
“The a priori forms are not given, as in Kant's notion of the sensus communis but are subject to the power of distribution, which implies a process of en-and disabling sense impressions and a tuning and streamlining of the senses.”
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“By virtue of its foundational premise to”
What the sources say
- Not matchedcites [1] 1. I would like to stress that this essay does not aspire to give an overview on recent work on Pentecostalism and globalization. See also André Droogers, "Globalisation and Pentecostal Success," in Between Babel and Pentecost: Trans- national Pentecostalism in Latin America and Africa, ed.
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“This notion spotlights a new, distinct mode through which Christianity becomes manifest in the world, which calls for special attention.”
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“Pentecostalism provides, as Ruth Marshall writes, the”
What the sources say
- Not checked yetcites [2] 2. A. Corten and R. Marshall-Fratani (Bloomington: Indiana University Press, 2001), 41-61; and Joel Robbins, "The Global- ization of Pentecostal and Charismatic Christianity," Annual Review of Anthropology 33 (2004): 117-43.
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In the paper
“Pentecostal services, with their emphasis on praise and worship so as to call the Holy Spirit through powerful songs, offer a sensational form that seeks to involve believers in such a way that they sense the presence of God in a seemingly immediate manner and are amazed by His power.”
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In the paper
“It is obviously a salvation religion, patently and powerfully an ethic of brotherhood, and so might be expected to veer towards the antiart position.On the other hand, Weber's characterization of the elements of”
What the sources say
- Not matchedcites [19] 19. H. H. Gerth and C. Wright Mills (1948; London: Routledge and Kegan Paul, 1970), 341. 13 Ibid. 14 Ibid.; my emphasis.
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“The Holy Spirit is a powerful, portable, and concrete embodied presence, and there seems to be little concern about the problem of a transcendence that eschews human understanding and action (as we encountered regarding Barth).”
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In the paper
“While Rancière grants that aesthetics may be mobilized for demagogic, irrational mass politics (what Walter Benjamin calls the”
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In the paper
“The desire for such a direct and portable link with the power of God via the Holy Spirit is what made, and still makes, many people migrate to Pentecostal/charismatic churches and to become born-again.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“My central argument here is that the marked sensational dimension of Pentecostalism calls us to revisit critically Weber's distinction between magical religiosity, which attributes power to religious acts, substances, and rituals, and rational”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“for Rancière aesthetics is not opposed to but is rather an inalienable part of politics.”
What the sources say
- Not matchedcites [46] 46. Beth Hinderliter et al., eds., Communities of Sense: Rethinking Aesthetics and Politics (Dur- ham, NC: Duke University Press, 2009), 1.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
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- Not matched
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In the paper
“Aesthetics may also be a site of potentiality and creation, located”
What the sources say
- Not matchedcites [48] 48. Eagleton, Ideology of the Aesthetic, 13.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites [49] 49. Kwabena Asamoah-Gyadu, "Saints, Ancestors, and Charismatics in African Politics: Media and Religion in Ghana's 2008 Democratic Elections" (paper presented at Sensa- tions: Religious Mediations and the Formation of Identities, Accra, Ghana, August 15-18, 2009).
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In the paper
“A”
What the sources say
- Not matchedcites [3] 3. Thomas J. Csordas, Transnational Transcendence: Essays on Religion and Globalization (Berkeley: University of California Press, 2009), 4-5.
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In the paper
“For this reason, Martin's characterization of Pentecostalism as paradoxical stops short of a more fundamental critique of Weber's model, which she leaves more or less intact.”
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In the paper
“Though in principle all born-again believers are able and entitled to embody the Holy Spirit, charismatic pastors are prime channels for divine power.”
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In the paper
“On the contrary, each and every faithful believer needs to be active in order for the Holy Spirit to manifest itself in his or her life, so as to reach a point of reversal when he or she feels”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“As this model still underpins a great deal of work on modern religion, such a fundamental critique is of key importance.It forms an indispensable starting point for a reconceptualization of aesthetics as intrinsic to modern religion, including not only Pentecostalism but also Protestantism.”
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In the paper
“In addition, the lens itself is problematic, privileging a particular view of Protestantism as a rational, disenchanting religion that transcends the body, the senses, and outward religious forms.It fails to account for some crucial aspects of Protestantism.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“The point is that distribution implies a political process of governing the very possibility of sensation.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“As scholars have noted, Pentecostal/charismatic churches are central to the globalization of Christianity in our time”
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In the paper
“The personal link with the Holy Spirit offers individual mobility, yet it also emphasizes feelings of belonging to a larger, even global born-again community of believers.”
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In the paper
“Thus, aesthetics of persuasion is intrinsic to sensational forms, whose power convinces religious believers of the truthfulness of the connection between them and God or the transcendental.”
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In the paper
“Rhetoric may well be expanded toward broader modes of expression than oratory alone, including all kinds of sensational forms that seek to persuade.”
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In the paper
“Since humans are sentient beings, aesthetics is political and thus constitutes”
What the sources say
- Not matchedcites [50] 50. Marshall, Political Spiritualities, ch. 6.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
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In the paper
“Aesthetics should not be depoliticized or dismissed as inferior to rational thinking and forms of mobilization, but it should be taken as central to the formation of personal and collective modes of being and belonging.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“The consent demanded from the participants to recognize the pastor's power points to an aesthetics of persuasion that is geared toward making the presence of the Holy Spirit felt.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“However, as Ruth Marshall argues with regard to Nigeria, this political theology is intrinsically unstable because the central importance attributed to personal spiritual experience tends to work against the creation of stable forms of sovereignty and community.56”
What the sources say
- Not matchedcites Marshall
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites [56]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
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In the paper
“Certainly this is a community of a new kind, unlike the ordered congregational structures that characterize historical mission churches, yet nonetheless binding believers via shared sensational forms that generatereminiscent of Émile Durkheim's analysis of the effects of participation in religious rituals-feelings of effervescence.60”
What the sources say
- Not matchedcites Durkheim
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Not matchedcites [60]
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plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“Even though Rancière and others inspired by his work barely address religion, the connection of aesthetics and politics speaks to my project of theorizing contemporary Pentecostalism.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“as scholars we need to transcend such claims in favor of a more balanced view that acknowledges aesthetics-and materiality-as being a fundamental part of Christianity and of religion in general.”
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In the paper
“Most of the people addressed by sensational forms are already constituted as particular religious subjects with certain desires and doubts.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“global Christianity requires attention to aesthetics, understood in the broad sense.”
What the sources say
- Not matchedcites Weber
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“More broadly, the study of Protestantism itself suffers by not questioning Protestant self-descriptions that tend to stress an iconoclastic, antiaesthetic stance.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“This example shows that the aesthetics of persuasion is an inalienable part of religion in general and is part of outreaching religions such as Pentecostalism, with its globalizing agenda.”
boostedcorrelationalSingle case- Asserted: passes — The authors put it forward as true.
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In the paper
“My concern is to recapture aesthetics for the study of Pentecostalism in order to develop an alternative to the Protestant lens, which is often used to analyze Pentecostalism but which is blind to the importance of sensation.”
plaindirect- Asserted: passes — The authors put it forward as true.
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Religion, then, is about the link between humans and the divine.”
plaincorrelational- Asserted: passes — The authors put it forward as true.
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In the paper
“It should be noted that persuasion does not imply a”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“Christianity is a world religion by virtue of its foundational premise, grounded in the experience of Pentecost, which marked the replacement of Jesus by the Holy Spirit.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“This is deeply problematic, as there cannot be an antiaesthetic religion, notwithstanding assertions made from an internal religious perspective.”
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In the paper
“Far from being confined to a mere personal, primary encounter, religious aesthetics thus authorizes a particular distribution of the sensible that opens up a space for religious experience, yet excludes-or even anesthetizes-other possibilities.53”
What the sources say
- Not matchedcites [53] 53. Barth quoted in Viladesau, Theological Aesthetics, 27.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Aesthetics is part of”
plaindirect- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“The importance of diverse sensational forms is all the more obvious in the study of Pentecostalism, with its rich material culture and experiential modes of worship (being filled with the Holy Spirit).”
boosted- Asserted: passes — The authors put it forward as true.
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In the paper
“Persuasion is based on classical views of rhetoric, in which it is analyzed as relational (as rhetoric is not just speaking but implies a linkage between speaker and listeners) and as implying the coexistence of content and emotions, with style bringing together the what and the how.58”
What the sources say
- Not matchedcites [58]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“Rancière's ideas are important here, because they remove aesthetics and the senses from the depoliticized isolation in which they were placed by Enlightenment thinkers and they spotlight the role of senses and sensibilities in organizing what I call aesthetic formations or Beth Hinderliter's”
What the sources say
- Not checked — no full text of the sourcecites [51] 51. Mattijs van de Port, "Visualizing the Sacred. Video Technology, 'Televisual' Style and the Religious Imagination in Bahian Candomblé," American Ethnologist 33.3 (2006): 444-62. source
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“As the Holy Spirit does not enter and permanently stay in a person, Pentecostalism teaches a set of religious disciplines such as Bible study, extensive fasting, and intense individual and collective prayer in so-called prayer cells so that believers can become”
What the sources say
- Not matchedcites [41] 41. Morgan, Visual Piety. 41 Marshall, Political Spiritualities, 210.
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Reminiscent of the grandeur of Catholic cathedrals, the building is a sensational form with its own aesthetics of persuasion.”
plainSingle case- Asserted: passes — The authors put it forward as true.
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In the paper
“In order for that link to be experienced as genuine, sensational forms must be persuasive.”
plaindirect- Asserted: passes — The authors put it forward as true.
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In the paper
“Even though the authoritative index for the presence of the Holy Spirit lies in personal sensation, it would be wrong to regard Pentecostalism as purely individualistic.”
hedged- Asserted: passes — The authors put it forward as true.
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A conclusion the paper draws from its own results — it cites no other source for it, so there is none to check. The quote shows it is in the paper.
In the paper
“Going beyond presenting pure knowledge alone, rhetoric implies the effective use of particular styles that appeal to the senses and invoke emotions, thus doing the work of persuasion.”
plaindirect- Asserted: passes — The authors put it forward as true.
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The paper states this without a source or data behind it here, so there is nothing to check it against. The quote shows it is in the paper.
In the paper
“Of course, attending a church service is just one way in which born-again Christians devote time to praise and worship.”
plain- Asserted: passes — The authors put it forward as true.
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In the paper
“Thus, the senses themselves are subject to modulation and tuning in the context of politico-religious regimes, yielding a particular experience of the world that involves horizontal links between people on the level of community, as well as vertical links to some higher force.52”
What the sources say
- Not matchedcites [52] 52. Limitations of space prevent me from delving deeper into Aristotelian rhetoric, Aristotle, Art of Rhetoric, Loeb Classical Library No. 193, trans. G. H. Freese (London: Heinemann, 1926).
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
plaindirect- Asserted: passes — The authors put it forward as true.
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- Not matched
The paper relies on this without support.
Religion is a practice of mediation between humans and God (or some transcendental realm or force).
“The concept is based on my understanding of religion as a practice of mediation between the levels of humans and God (or some transcendental realm or force).38”
The paper relies on this without support.
Pentecostalism is a prominent representative of global Christianity.
“Taking Pentecostalism as a prominent representative of global Christianity, I seek not only to enhance our understanding of its particular sensational religiosity but also to outline new directions for the broader study of Protestantism and Christianity in general, taking into account the importance of materiality.”
The paper relies on this without support.
The Holy Spirit is an experiential presence that invokes feelings.
“The Holy Spirit is an experiential presence that invokes feelings.”
Citations
Cites
The Protestant Ethic and the Spirit of Capitalism
Weber, M. (2005) · Routledge eBooks · doi:10.4324/9780203995808 · Cited by 6,405
(2007) · Cited by 1,484
Marshall, R. (2009) · University of Chicago Press eBooks · doi:10.7208/chicago/9780226507149.001.0001 · Cited by 609
The Varieties of Religious Experience
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Research works printed but not linked: 16
- [2]2. A. Corten and R. Marshall-Fratani (Bloomington: Indiana University Press, 2001), 41-61; and Joel Robbins, "The Global- ization of Pentecostal and Charismatic Christianity," Annual Review of Anthropology 33 (2004): 117-43.
- [8]8. See, for example, Matthew Engelke, "Material Religion," in The Cambridge Companion to Religious Studies, ed. Robert Orsi (Cambridge: Cambridge University Press, forthcom- ing);
- [13]13. Jacques Rancière, The Politics of Aesthetics: The Distribution of the Sensible, trans. Gabriel Rockhill (London: Continuum, 2006).
- [19]19. H. H. Gerth and C. Wright Mills (1948; London: Routledge and Kegan Paul, 1970), 341. 13 Ibid. 14 Ibid.; my emphasis.
- [20]20. Max Weber, Economy and Society: An Outline of Interpretive Sociology, ed. Guenther Roth and Claus Wittich (Berkeley: University of California Press, 1978), 399-634, 608-9. 16 Ibid., 610.
- [22]22. Birgit Meyer, Translating the Devil: Religion and Modernity among the Ewe in Ghana (Edin- burgh: Edinburgh University Press, 1999). 19 Martin, "Aesthetics," 141. 20 Ibid., 143.
- [23]23. Birgit Meyer and Jojada Verrips, "Aesthetics," in Key Words in Religion, Media, and Culture, ed. David Morgan (London: Routledge, 2008), 22-24.
- [26]26. Terry Eagleton, The Ideology of the Aesthetic (Oxford: Blackwell, 1990), 70-101. 25 Ibid., 13.
- [28]28. and Meyer and Verrips, "Aesthetics." See also Brent Plate, Walter Benjamin, Religion, and Aesthetics: Rethinking Religion through the Arts (New York: Routledge, 2005), 24.
- [29]29. Brent Plate, Walter Benjamin, Religion, and Aesthetics (London: Routledge, 2005), 24.
- [30]30. The opposition between art and religion that Weber invokes still informs the thinking of many scholars in those fields up until our time. Scholars in the arts are eager to assert the autonomy of art vis-à-vis religion; this shows today, for instance, in the rejection of religiously motivated charges of blasphemy. See James Elkins and David Morgan, eds., Re-enchantment (The Art Seminar) (London: Routledge, 2009).
- [31]31. While de facto iconoclasm was limited, its continuous invocation as Protestantism's mark of distinction is telling for the antiaesthetic, antimaterial stance that is often espoused in Protestant self-representation theologians. At the same time, as David Morgan has convincingly shown, images have long had a place in Protestant worship. David Morgan, Visual Piety: A History and Theory of Popular Religious Images (Berkeley: University of Cali- fornia Press, 1998). 30 Cited in Gerrit Jan Hoenderdaal, "Religieuze Existentie en Aesthetische Aanschouwing" ("Religious Existence and Aesthetic Contemplation") (PhD diss., Utrecht University, 1948), 81.
- [40]40. Collin Campbell critiqued Weber's limitation to one aspect of Protestant religiosity-its work ethics, stemming from despair about predestination theology-and his neglect of the sphere of emotions that became central to the formation of religious experience in Romanticism. Collin Campbell, The Romantic Ethic and the Spirit of Modern Consumerism (Oxford: Blackwell, 1987).
- [46]46. Beth Hinderliter et al., eds., Communities of Sense: Rethinking Aesthetics and Politics (Dur- ham, NC: Duke University Press, 2009), 1.
- [47]47. Ibid.; and Meyer, Aesthetic Formations. 52 Here I cannot go into the recent literature on political theologies that emerged partly in response to the incapacity of secularization theory to explain the public presence and appeal of religion today. While the bringing together of politics and religion in one frame- work is of central importance, I miss a concern with sensations-and a broader under- standing of aesthetics in this literature. 53 Verrips, "Anaesthesia"; see also Susan Buck-Morss, "Aesthetics and Anaesthetics: Walter Benjamin's Art Works Essay Reconsidered," October 62 (1992): 3-41; and Jonathan Crary, Suspensions of Perception: Attention, Spectacle, and Modern Culture (Cambridge: MIT Press, 2000).
- [52]52. Limitations of space prevent me from delving deeper into Aristotelian rhetoric, Aristotle, Art of Rhetoric, Loeb Classical Library No. 193, trans. G. H. Freese (London: Heinemann, 1926).
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Metadata
- Authors
- Meyer, B.
- Corresponding author
- Meyer, Birgit
- ORCID
- Meyer, Birgit
- Venue
- South Atlantic Quarterly
- Publisher
- Duke University Press
- Published
- 2010-10-01
- Volume
- 109
- Issue
- 4
- Pages
- 741-763
- ISSN
- 0038-2876 (ISSN-L)
- 1527-8026
- OpenAlex
- W2117282541
- Cited by
- 297
- References
- 23
- Citations by year
- 2026: 12 · 2025: 2 · 2024: 10 · 2023: 32 · 2022: 37 · 2021: 29 · 2020: 52 · 2019: 14 · 2018: 11 · 2017: 18 · 2016: 10 · 2015: 28 · 2014: 10 · 2013: 13 · 2012: 9
- FWCI
- 194.73
- Type
- journal article
- Language
- en
- Open access
- bronze
- doi.org
- Locations
- South Atlantic Quarterly (publishedVersion)
- VU Research Portal (publishedVersion, other-oa)
- Digital Academic REpository of VU University Amsterdam (Vrije Universiteit Amsterdam) (submittedVersion)
- Data Archiving and Networked Services (DANS) (submittedVersion, other-oa)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Pentecostalism and Christianity Studies
- Social Sciences › Sociology and Political Science › Religion and Society in Latin America
- Social Sciences › Arts and Humanities › Religious studies › Christian Theology and Mission
- Keywords
- Pentecostalism, global Christianity, Holy Spirit, Protestantism, Max Weber, aisthesis, Jacques Rancière, distribution of the sensible, politics of belonging, charismatic churches
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