The idea that imagination plays a key role in biblical interpretation has become increasingly important over the last few decades. The ability of readers to project from their present-day into an ancient narrative might be promoted by psychological functions that foster imagination, and by specific theological beliefs such as Charismaticism, which are associated with experiential and analogical hermeneutics. This study of 857 Anglican clergy examined the extent to which the Jungian psychological function of intuition and the practice of Charismaticism are associated with readers being able to imagine themselves into a New Testament healing story. The results provided evidence to support the idea that one way in which readers might tackle Mark 9:14-29 is to imagine themselves into the story, possibly by identifying with one of the characters in the narrative. The propensity to do this is partly related to psychological type preferences, with intuitives being more likely to imagine themselves into story. Independent of psychological preferences, Charismaticism also promotes imaginative engagement and identification with characters, and this is especially so for identification with Jesus and with the disciples. Empirical studies of this sort help to remind interpreters that interpretative preferences may be linked to individual differences in psychology and experience.
In 1962 Burundi got its independence as a constitutional monarchy. This article discusses the political role of the Burundian Pentecostals during the 1960s, when most of the Pentecostals in Burundi went from having a positive view of being engaged in political matters, and active in local and governmental elections, to being politically quiescent. Burundian Pentecostals, with a certain formation or a certain position in society, were very politically active when their country approached independence and during the first years post-independence. They were eager to get leading positions in society, positions up to then held by Catholic chiefs and sub-chiefs. Most of these politically active Pentecostals were Hutu. The growing conflict between Hutu and the Tutsi groups in power during the 1960s was the main reason why most of the Pentecostals left the political area and became more or less politically quiescent. The development in the country influenced strongly the development within the Pentecostal Church. There was then only one Pentecostal denomination, founded by missionaries from Sweden and Congo. The thrust of this article is to discuss the political role and the political opinions of the Burundian Pentecostals and the Swedish missionaries in the 1960s. It also aims at describing an increase of ethnic conflicts within the Pentecostal church.
