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Journal articles on the topic 'Assemblies of God in Australia'

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Published: 4 June 2021

Last updated: 29 January 2023

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1

Yong, Amos. "Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia." International Journal for the Study of the Christian Church 11, no. 4 (November 2011): 335–37. http://dx.doi.org/10.1080/1474225x.2011.578812.

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2

Gros, Brother Jeffrey. "Pentecostal Churches in Transition: Analysing the Developing Ecclesiology of the Assemblies of God in Australia." Pneuma 32, no. 2 (2010): 303–4. http://dx.doi.org/10.1163/157007410x509290.

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3

Lord, Andy. "Pentecostal churches in transition: analysing the developing ecclesiology of the Assemblies of God in Australia, by Shane Clifton." Mental Health, Religion & Culture 15, no. 6 (July 2012): 675–76. http://dx.doi.org/10.1080/13674676.2011.607999.

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4

Cavaness, Barbara. "God Calling: Women in Assemblies of God Missions." Pneuma 16, no. 1 (1994): 49–62. http://dx.doi.org/10.1163/157007494x00058.

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5

Griffin, David A., Mike Herzfeld, Mark Hemer, and Darren Engwirda. "Australian tidal currents – assessment of a barotropic model (COMPAS v1.3.0 rev6631) with an unstructured grid." Geoscientific Model Development 14, no. 9 (September 9, 2021): 5561–82. http://dx.doi.org/10.5194/gmd-14-5561-2021.

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Abstract. While the variations of tidal range are large and fairly well known across Australia (less than 1 m near Perth but more than 14 m in King Sound), the properties of the tidal currents are not. We describe a new regional model of Australian tides and assess it against a validation dataset comprising tidal height and velocity constituents at 615 tide gauge sites and 95 current meter sites. The model is a barotropic implementation of COMPAS, an unstructured-grid primitive-equation model that is forced at the open boundaries by TPXO9v1. The mean absolute error (MAE) of the modelled M2 height amplitude is 8.8 cm, or 12 % of the 73 cm mean observed amplitude. The MAE of phase (10∘), however, is significant, so the M2 mean magnitude of vector error (MMVE, 18.2 cm) is significantly greater. The root sum square over the eight major constituents is 26 % of the observed amplitude. We conclude that while the model has skill at height in all regions, there is definitely room for improvement (especially at some specific locations). For the M2 major axis velocity amplitude, the MAE across the 95 current meter sites, where the observed amplitude ranges from 0.1 to 156 cm s−1, is 6.9 cm s−1, or 22 % of the 31.7 cm s−1 observed mean. This nationwide average result is encouraging, but it conceals a very large regional variation. Relative errors of the tidal current amplitudes on the narrow shelves of New South Wales (NSW) and Western Australia exceed 100 %, but tidal currents are weak and negligible there compared to non-tidal currents, so the tidal errors are of little practical significance. Looking nationwide, we show that the model has predictive value for much of the 79 % of Australia's shelf seas where tides are a major component of the total velocity variability. In descending order this includes the Bass Strait, the Kimberley to Arnhem Land, and southern Great Barrier Reef regions. There is limited observational evidence to confirm that the model is also valuable for currents in other regions across northern Australia. We plan to commence publishing “unofficial” tidal current predictions for chosen regions in the near future based on both our COMPAS model and the validation dataset we have assembled.

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6

Senapatiratne, Timothy. "The Assemblies of God: A Bibliographic Essay." Theological Librarianship 4, no. 1 (May 13, 2011): 91–95. http://dx.doi.org/10.31046/tl.v4i1.171.

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7

KAY, William K. "British Assemblies of God in the 1930s." EPTA Bulletin 7, no. 1 (March 1988): 5–19. http://dx.doi.org/10.1179/jep.1988.7.1.001.

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8

Manso, Paul Frimpong. "Theological Education of Assemblies of God Ghana." Journal of the European Pentecostal Theological Association 33, no. 2 (October 2013): 162–75. http://dx.doi.org/10.1179/jep.2013.33.2.005.

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9

Kay, William K. "British Assemblies of God: The War Years." Pneuma 11, no. 1 (1989): 51–58. http://dx.doi.org/10.1163/157007489x00054.

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10

Alencar, Gedeon Freire. "Pastores Assembleianos na Universidade: A Polissemia Assembleiana da Terceira Geração Pastoral." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 289. http://dx.doi.org/10.20890/reflexus.v8i12.244.

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Resumo: Em termos quantitativos, a população universitária e a membresia das Assembleias de Deus são parecidas. Em 1991, os universitários eram 3.928.260 e os assembleianos 2.439.770. Em 2010, o número de universitários subiu para 12.679.010 e o de assembleianos para 12.314.410. Cresceu o numero de universitários e também o de assembleianos, inclusive de assembleianos universitários e de pastores. Quem são esses pastores assembleianos com nível superior e o que eles pensam? Foram enviados mais de mil emails para pessoas que integravam listagens de convenções, ministérios e igrejas, e também para amigos indicados por essas pessoas. Preenchidos e devolvidos, somaram 84 questionários. A primeira parte eram questões pessoais: residência, idade, sexo, estado civil, escolaridade, profissão e ministério, conversão. Além dessas questões, a pesquisa se dividiu em blocos: questões doutrinárias, institucionais, políticas e sociais. O caleidoscópio absolutamente multifacetado e plural mostra a cara dessa denominação que tem um nome único, Assembleias de Deus, mas essa pluralidade não está apenas no nome, mas também em sua natureza. Atualmente, são mais de 12 milhões de assembleianos (dados do Censo 2010), conquanto seja impossível quantificar o número de pastores/as. Desde a década de 1950, a Assembleia de Deus é a maior denominação pentecostal do país, embora diferentes entre si, distintas e, quase sempre, divergentes. Nasceram em 1911 já plurais, mas a terceira geração de pastores assembleianos leva isso ao extremo. Esse novo estamento assembleiano – pastores com curso universitário e/ou pós-graduação – é uma nova liderança: quais condutas, tendências doutrinárias e políticas é o que se pretende entender nesta pesquisa. Palavras-chave: Universitários. Pastores Assembleianos. Identidade. Bricolagem Religiosa. Assembleias de Deus. Abstract: In quantitative terms, university student population and the membership of the Assemblies of God are alike in Brazil. There were 3,928,260 university students in 1991 and 2,439,770 members in the Assemblies of God. In 2010, the number of students had risen to 12,679,010 students and to12,314,410 for members of the Assemblies of God. Both the number of university students and Assembly of God members have increased, including university students who are members or pastors from the Assemblies of God. Who are these university graduate Assembly of God pastors and what do they think? Over a thousand emails were sent to people from listings of conventions, ministries and churches, and also to friends indicated by those people; and 84 questionnaires were filled and returned. The first part of the questionnaire dealt with personal information questions: residence, age, sex, marital status, education, occupation, ministry, and conversion. Besides that, the research was divided into blocks: doctrinal, institutional, political and social issues. The multifaceted and plural kaleidoscope shows the face of this denomination that has a unique name, Assemblies of God, but this plurality isn’t only in its name, but also in its nature. There are currently more than 12 million members in the Assemblies of God (2010 Census), and it is impossible to quantify the number of ministers both male and female. Since the 1950s the Assemblies of God has accounted for the largest Pentecostal denomination in the country; and its associated churches are diverse, different, and often divergent. They were born plural in 1911, but the third generation of the Assembly pastors has taken it to the extreme. This new Assembly of God estate (ou “stratum”) makes up a new leadership. This research intends to understand the conduct, doctrinal and political trends of the current Assembly of God leadership. Keywords: University Students. Assembly of God Pastors. Identity. Religious Bricolage. Assemblies of God.

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11

Tyson, Paul. "The Crown, God, and Australia." Round Table 111, no. 5 (September 3, 2022): 630–31. http://dx.doi.org/10.1080/00358533.2022.2130625.

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12

Dudley, Roland Q. "History of the Assemblies of God in Portugal." EPTA Bulletin 12, no. 1 (March 1993): 49–63. http://dx.doi.org/10.1179/jep.1993.12.1.005.

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13

McGee, Gary B. "Assemblies of God Mission Theology: A Historical Perspective." International Bulletin of Missionary Research 10, no. 4 (October 1986): 166–70. http://dx.doi.org/10.1177/239693938601000407.

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14

Althouse, Peter. "The Influence of Dr. J. E. Purdie's Reformed Anglican Theology on the Formation and Development of the Pentecostal Assemblies of Canada." Pneuma 19, no. 1 (1997): 3–28. http://dx.doi.org/10.1163/157007497x00028.

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AbstractThe Pentecostal Assemblies of Canada (PAOC) has had many similarities with its United States counterpart, the Assemblies of God. In fact, in its early years the PAOC was affiliated with the Assemblies of God.1 Yet the PAOC was unique in that it had a friendly relationship with the Anglican Church of Canada2 vis-à-vis the Toronto low-church Anglican theological school, Wycliffe College.3 This relationship centered on one man, a Wycliffe College graduate and Anglican priest, who was asked to be principal of the first Canadian Pentecostal Bible school in 1925, a position he held until 1950. This man was James Eustace Purdie, arguably the most influential person in the formation and development of PAOC doctrine through the theological education of Pentecostal ministers.4

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15

Chitando, Ezra. "‘Faithful Men of a Faithful God’? Masculinities in the Zimbabwe Assemblies of God Africa." Exchange 42, no. 1 (2013): 34–50. http://dx.doi.org/10.1163/1572543x-12341249.

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Abstract Many scholars have examined masculinities in African societies. However, these examinations cannot be generalised across Africa, given the socio-cultural, economic, political and historical factors that infringe with religious beliefs. This article offers a case study of masculinities in a specific religious context, the Zimbabwe Assemblies of God Africa (zaoga), a Pentecostal church. It utilises zaoga’s teachings on masculinities against the background of Shona religion and culture (the dominant ethnic group in Zimbabwe). The analysis specifically focuses on the role of the Jesus-figure in the discourse on masculinity in zaoga, exploring whether Jesus presents a model of ‘redemptive masculinity’ or rather reinforces hegemonic notions of masculinity. The article highlights the ambiguity of Pentecostal masculinity and offers an overall critique of the effects of masculinities upon Pentecostal faith and practice.

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16

McGee, Gary B. "Assemblies of God Overseas Missions: Foundations for Recent Growth." Missiology: An International Review 16, no. 4 (October 1988): 427–37. http://dx.doi.org/10.1177/009182968801600404.

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Since the founding of the Assemblies of God in 1914, world evangelization has been basic to its self-understanding and mission to the world. As its missions enterprise developed in the succeeding years, important foundations were laid which contributed to its remarkable growth after 1960. These include: (1) the ardent Pentecostal belief that the apostolic signs and wonders of the Holy Spirit will follow the proclamation of the gospel, (2) the application of indigenous church principles will result in the planting of New Testament churches, (3) the training of national leaders must receive high priority, and (4) the popular support of the home churches must be nurtured and efficiently channeled.

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17

Robeck, Cecil. "An Emerging Magisterium? The Case of the Assemblies of God." Pneuma 25, no. 2 (2003): 164–215. http://dx.doi.org/10.1163/157007403776113224.

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AbstractTradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death. Democracy tells us not to neglect a good man's opinion, even if he is our groom; tradition asks us not to neglect a good man's opinion, even if he is our father. I, at any rate, cannot separate the two ideas of democracy and tradition….

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18

Poloma, Margaret. "Pentecostal Prayer within the Assemblies of God: An Empirical Study." Pneuma 31, no. 1 (2009): 47–65. http://dx.doi.org/10.1163/157007409x418149.

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AbstractAlthough much has been written on theologies of healing and on evangelist healers, little is known about how pentecostals in the pew pray for healing. After placing a pentecostal understanding of healing within a larger cultural context, the relationship between prayer and healing is explored through a survey of 1827 adherents from 21 Assemblies of God (AG) congregations. The survey data will be used to provide descriptive answers to basic questions about pentecostal healing in America, including: (1) to what extent do pentecostals claim experiences of divine healing; (2) what are the socio-demographic traits related to its practice within the AG; (3) how are personal reports of divine healing related to different forms of personal prayer; and (4) what is the relationship between prayer and healing prayer experiences and being used as an instrument of healing for others. The outcome of statistical analyses using key variables strongly suggests that prophetic prayer is a leading factor in accounting for differences in reported healing experiences.

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19

Goff, James R., and Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." American Historical Review 100, no. 2 (April 1995): 594. http://dx.doi.org/10.2307/2169169.

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20

Schultze, Quentin J., and Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." Journal of American History 81, no. 2 (September 1994): 736. http://dx.doi.org/10.2307/2081312.

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21

Synan, Vinson, and Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." Journal of Southern History 64, no. 3 (August 1998): 589. http://dx.doi.org/10.2307/2587854.

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22

Perkins, H. Wesley, and Margaret M. Poloma. "The Assemblies of God at the Crossroads: Charisma and Institutional Dilemmas." Sociological Analysis 53, no. 1 (1992): 113. http://dx.doi.org/10.2307/3711638.

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23

Poloma, Margaret M., and Brian F. Pendleton. "Religious Experiences, Evangelism, and Institutional Growth within the Assemblies of God." Journal for the Scientific Study of Religion 28, no. 4 (December 1989): 415. http://dx.doi.org/10.2307/1386574.

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24

Moberg, David O., and Edith L. Blumhofer. "Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture." Journal for the Scientific Study of Religion 33, no. 3 (September 1994): 291. http://dx.doi.org/10.2307/1386699.

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25

Goff, James R., and Margaret M. Poloma. "The Assemblies of God at the Crossroads: Charisma and Institutional Dilemmas." Journal of Southern History 57, no. 1 (February 1991): 137. http://dx.doi.org/10.2307/2209913.

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26

Rocha1, Cristina. "Establishing the John of God Movement in Australia." Ethnologies 33, no. 1 (February 14, 2012): 143–67. http://dx.doi.org/10.7202/1007800ar.

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João de Deus (John of God) is a Brazilian faith healer who has been attracting a large number of followers outside his country. In the past decade, he has conducted international healing events in Germany, the US, and New Zealand, among others. As a consequence, John of God’s story has been told in documentaries on North American, British, Australian, and New Zealand television. Many of these documentaries have been uploaded by followers on You Tube. Such global exposure has been accompanied by intense flows of people, ideas, and commodities between Casa de Dom Inácio (John of God’s healing centre in Brazil) and these countries. In this paper, I track flows between Australia and Brazil. I argue that the position of Australia as a colonial-settler society, where the aboriginal population has suffered immense loss, entails a different understanding of John of God’s particular brand of Spiritism. For many followers, the arrival of the ‘entities’ (spirits John of God incorporates) is perceived as a way to heal the wounds of the land. Such understanding is not found among Spiritists and John of God followers in Brazil, although the country also has a history of dispossession and suffering among indigenous peoples.

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27

Kertson, Brandon. "Spirit Baptism in the Pentecostal Evangel 1918–1922." PNEUMA 37, no. 2 (2015): 244–61. http://dx.doi.org/10.1163/15700747-03702003.

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North American pentecostal statements of doctrine were created as lowest common denominator statements upon which a large group of people can agree without too much divisiveness. A century later, it is tempting to see these statements as the final and complete word concerning a doctrine. In practice, however, practitioners experience the reality of those doctrines in numerous and multifaceted ways. This paper reflects on statements 5 and 6 of the 1916 Assemblies of God Statement of Fundamental Truths, which speak to the “pentecostal distinctive” of Spirit baptism. It compares these doctrinal statements with testimonies, sermons, and reports from the Assemblies of God periodical the Pentecostal Evangel during the five-year period from 1918, shortly after the Statement was approved, to 1922. The evidence will show the dynamic nature of beliefs and practices concerning Spirit baptism from a very early period. This dynamic and broad understanding is similar to the way modern pentecostal scholars envision Spirit baptism today.

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28

E Dyer, Anne. "Missionary Candidates to the British Assemblies of God Overseas Missions 1945-54." Journal of the European Pentecostal Theological Association 24, no. 1 (June 2004): 84–100. http://dx.doi.org/10.1179/jep.2004.24.1.007.

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29

Wilkinson, M. "The Assemblies of God: Godly Love and the Revitalization of American Pentecostalism." Sociology of Religion 72, no. 3 (August 22, 2011): 380–81. http://dx.doi.org/10.1093/socrel/srr040.

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30

Kay, William K. "Holiness, power and growth: The recent history of British Assemblies of God." Journal of the European Pentecostal Theological Association 39, no. 2 (March 18, 2019): 140–51. http://dx.doi.org/10.1080/18124461.2019.1591902.

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31

Bundy, David D., Margaret M. Poloma, and Cecil M. Robeck. "An Empirical Study of Perceptions of Healing Among Assemblies of God Members." Pneuma 7, no. 1 (1985): 61–82. http://dx.doi.org/10.1163/157007485x00058.

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32

Warburton, Rennie, and Margaret M. Poloma. "The Assemblies of God at the Cross-Roads: Charisma and Institutional Dilemmas." Journal for the Scientific Study of Religion 29, no. 3 (September 1990): 413. http://dx.doi.org/10.2307/1386480.

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33

Ikafa, Irene, and Dieu Hack-Polay. "Deliver us from evil: The role of faith and family in coping with stress among African migrants in Australia." Social Work and Social Sciences Review 20, no. 3 (December 18, 2019): 88–107. http://dx.doi.org/10.1921/swssr.v20i3.1324.

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The paper examines stressors affecting involuntary and voluntary African migrants in Australia and how they cope with stress. Using semi-structured interviews, the paper examines the experiences of 30 African migrants in Australia. Most participants used a diversity of strategies including the reliance of God and family –usually constructed by alliance rather than kinship -to cope with stress. The key contribution of the paper is to go beyond traditional integration strategies to highlight the significance of God and family as remedies to ‘deliver’ the migrants from the obstacles to effective resettlement and psychological healing.Keywords: African migrants; stress; God; family; resettlement; coping strategies.

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34

Hoover, Jesse A. "‘Thy Daughters Shall Prophesy’: The Assemblies of God, Inerrancy, and the Question of Clergywomen." Journal of Pentecostal Theology 21, no. 2 (2012): 221–39. http://dx.doi.org/10.1163/17455251-02102004.

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In 1935, the General Council of the Assemblies of God (USA) officially opened the pastorate to ‘matured women…who have developed in the ministry of the Word’. Today, the AG remains the only major conservative denomination to fully affirm female ordination. Unfortunately, this achievement remains largely ignored in contemporary scholarly literature, largely due to the influence of an article by Barfoot and Sheppard in 1980 which dismissed the AG’s official endorsement of clergywomen as having little lasting impact as the denomination matured into ‘priestly’ tranquility. In this article, I argue that such an interpretation is historically outdated. By extending Barfoot and Sheppard’s analysis of the General Council minutes to the present day, we find instead that significant progress has been made. Such a positive trend invites a reappraisal of the Assemblies of God’s scriptural hermeneutic underlying its enthusiastic endorsement of female ordination and also suggests cross-denominational application among similarly inerrantist denominations.

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35

Kansiewicz, Kristen M., James N. Sells, Daniel Holland, Donald Lichi, and Mark Newmeyer. "Well-Being and Help-Seeking Among Assemblies of God Ministers in the USA." Journal of Religion and Health 61, no. 2 (January 8, 2022): 1242–60. http://dx.doi.org/10.1007/s10943-021-01488-z.

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36

Allen, David. "The Glossolalic Ostrich Isolationism and Other-worldliness in the British Assemblies of God." EPTA Bulletin 13, no. 1 (March 1994): 50–62. http://dx.doi.org/10.1179/jep.1994.13.1.004.

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37

Flynn, James T. "Peace to War: Shifting Allegiances in the Assemblies of God - By Paul Alexander." Religious Studies Review 36, no. 1 (March 2010): 54. http://dx.doi.org/10.1111/j.1748-0922.2010.01402_1.x.

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38

Rodgers, Darrin. "Pentecost "to the Uttermost": A History of the Assemblies of God in Samoa." Pneuma 30, no. 2 (2008): 357–58. http://dx.doi.org/10.1163/157007408x346663.

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39

Saggio, Joseph. "Toward an Indigenous Model of Native American Ministry within the Assemblies of God." Pneuma 31, no. 1 (2009): 85–104. http://dx.doi.org/10.1163/157007409x418167.

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AbstractThis article chronicles the historical missiological development of the Assemblies of God USA with regard to Native American ministry from its early roots characterized primarily by a missions-driven model toward the emergence of a more indigenous-driven model that first became evident in the late 1940s. Although the missions-driven model is far from being a fait accompli, the vision of far-sighted missionaries and indigenous leadership has brought enormous progress since the early twentieth century. This article examines the early development of indigenous ministry from 1950 to 1987 and then reviews developments from 1988 up to the present time. The final section of the article focuses specifically on ongoing challenges to developing indigenous ministry among Native Americans.

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40

Coulter, Dale. "Pentecostal Visions of The End: Eschatology, Ecclesiology and the Fascination of the Left Behind Series." Journal of Pentecostal Theology 14, no. 1 (2005): 81–98. http://dx.doi.org/10.1177/0966736905056548.

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AbstractThis article examines the Pentecostal reception of dispensational eschatology from the perspective of its connection to other Pentecostal theological concerns. Through an investigation of representatives from the Church of God and the Assemblies of God, it is argued (1) that early Pentecostals tended to use eschatology to articulate their own ecclesiology, and (2) that it is their ecclesiological concerns that separate Pentecostals from dispensational thought while simultaneously attracting them to it. Drawing on the Eastern Orthodox idea of sobornicity, a final section of the article is devoted to teasing out the theological concerns implicit to Pentecostal ecclesiology in order to promote further dialogue with Roman Catholicism.

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41

Stackhouse, John G. "Putting God in God’s Place." Studies in Religion/Sciences Religieuses 45, no. 3 (July 10, 2016): 377–96. http://dx.doi.org/10.1177/0008429816637638.

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Should theology be a part of the Great Conversation of the modern university? Oxford and Cambridge employ theologians while in Australia theology is utterly unknown in any reputable secular university. Harvard, Yale, and Chicago maintain divinity schools while Princeton, Stanford, and the best public institutions in America keep theology resolutely on the margins—in student clubs and chaplaincies. Canadian universities present a widely varying spectrum from coast to coast. This article explores why there is ambiguity and ambivalence over such an ancient discipline, particularly dealing with critiques in the name of “scientific” rigour. It shows how theology and the public university can be mutually beneficial so long as each abides by its authentic norms.

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42

Leggett, Dennis. "The Assemblies of God Statement on Sanctification (A Brief Review by Calvin and Wesley)." Pneuma 11, no. 1 (1989): 113–22. http://dx.doi.org/10.1163/157007489x00144.

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43

Tarángo, Angela. "Book review: The assemblies of God: Godly love and the revitalization of American Pentecostalism." International Journal of Comparative Sociology 53, no. 3 (June 2012): 242–43. http://dx.doi.org/10.1177/0020715212460938.

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44

Shiner, R. J. W. "Speaking to God in Australia: Donald Robinson and the Writing of An Australian Prayer Book (1978)." Studies in Church History 53 (May 26, 2017): 435–47. http://dx.doi.org/10.1017/stc.2016.26.

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Archbishop Donald Robinson (b. 1922) had a distinguished career as a New Testament scholar and senior churchman. As a New Testament scholar, he emphasized the linguistic and cultural distance between what Barth called ‘the strange new world of the Bible’ and our own. However, as a senior churchman, Robinson was required to traverse the distance between the Bible and twentieth-century Australians. Through his episcopal leadership, and notably through his work in producing An Australian Prayer Book (1978), Robinson faced the challenge of speaking to Australians about God, and finding the words by which Australians might speak to God. This article will explore the ways in which a prominent scholar and churchman grappled with the linguistic and cultural challenges of speaking about God and to God in contemporary Australia, understood against the background of the crisis of (ir)relevance faced by Australian churches in the decline of the 1960s and 1970s.

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45

Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.

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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.

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McGee, Gary. ""More Than Evangelical": The Challenge of the Evolving Theological Identity of the Assemblies of God." Pneuma 25, no. 2 (2003): 289–300. http://dx.doi.org/10.1163/157007403776113206.

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Visker, Joseph D., Taylor Rider, and Anastasia Humphers-Ginther. "Ministry-Related Burnout and Stress Coping Mechanisms Among Assemblies of God-Ordained Clergy in Minnesota." Journal of Religion and Health 56, no. 3 (August 10, 2016): 951–61. http://dx.doi.org/10.1007/s10943-016-0295-7.

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Mate, Rekopantswe. "Wombs As God's Laboratories: Pentecostal Discourses of Femininity in Zimbabwe." Africa 72, no. 4 (November 2002): 549–68. http://dx.doi.org/10.3366/afr.2002.72.4.549.

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AbstractStudies of born-again Churches in Africa generally conclude that they help members embrace modernity. Their teachings provide the ideological bases for members to embrace changing material realities. Such studies are rather silent on the demands of this ideological frame on women and men. This article looks at two Zimbabwean women's organisations, Gracious Woman and Precious Stones, affiliated to Zimbabwe Assemblies of God in Africa and Family of God respectively. Using ethnographic methods, it argues that such organisations teach women domesticity and romanticise female subordination as glorifying God. They discourage individualism by exalting motherhood, wifehood and domesticity as service to God. These demands emerge at a time when life is changing drastically in urban areas as women get educated and enter the professions. Economically a small but growing number of black families have experienced some upward mobility—something these Churches encourage through ‘the gospel of prosperity’. Although accumulation and upward mobility free families from (traditional) kin obligations which the Churches encourage, women are discouraged from resisting the patriarchal yoke even when material circumstances make it possible. The organisations repackage patriarchy as Christian faith. The article concludes that if these Churches are concerned with managing modernity, then they see modernity as female subordination.

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Dickenson, Jackie. "‘God Give us Men’ Attitudes Towards Parliamentary Representation in Australia, 1929–1933." History Australia 8, no. 2 (January 2011): 87–105. http://dx.doi.org/10.1080/14490854.2011.11668375.

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Poloma, M. M. "David du Plessis and the Assemblies of God: The Struggle for the Soul of a Movement." Sociology of Religion 75, no. 2 (June 1, 2014): 336–37. http://dx.doi.org/10.1093/socrel/sru028.

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